^-7 


LIBRARY 

OF   THE 

Theological   Seminary, 

PRINCETON,    N.  J. 

Case, .'*^..S^.:.^S?^r. Division 

Shelf,     C^^^.Q^.3.ecp  on 

Book,  No  


(  / 


^^ 


Jl^Mr. 


THE 


LIFE  AND   POWER 


OF 


TRUE    GODLINESS; 


DESCRIBED   IN 


A  SERIES  OF  DISCOURSES 


BY  ALEXANDER  M'LEOD,  D.D. 

lATK  PASTOR  OF  THE  REFORMED  PRESBYTERIAN  CHURCH,  NEW  TORS. 


FIFTH     EDITION. 

WITH  AN  INTRODUCTORY  ESSAY 

BY  JOHN  NIEL  McLEOD,  DJ). 


NEW  YORK: 

ROBERT   CARTER,   58    CANAL    STREET; 

AND  PrrTSBURG,  56  MARKET  STEEET. 

1847. 


<f  "  -  -^  -  o^r 


CONTENTS. 


PREFACE  vii 

INTRODUCTORY. 

THE  DISTINGUISHING  CHARACTERS  OF  EVANGELICAL 
RELIGION. 

SERMON  L 

Luke  ii.  10. — I  bring  you  good  tidings  of  great  joy      .        .         .21 

The  Gospel,  23 — Its  peculiarities,  24 — 1,  Communion  with  God 
in  a  Mediator,  24 — 2,  Satisfaction  for  sin,  26 — 3,  Holiness  by- 
supernatural  power,  29 — 4,  Title  to  heaven,  by  the  merits  of 
another,  33 — What  it  is  to  preach  the  gospel,  34 — 1,  Announce 
facts,  35—2,  Declare  doctrines,  37—3,  Offer  salvation,  38. 

THE  NATURE  AND  ORIGIN  OF  THE  CHRISTIAN  LIFE. 
SERMON  IL 

John  iii.  7. — Marvel  not  that  I  said  unto  you,  Ye  must  be  born 
again.         ...........    40 

The  different  methods  of  examining  Christianity,  40 — The  text  ex- 
plained, 41 — The  nature  of  regeneration,  43 — 1,  It  is  a  change 
of  mind  for  the  better,  44 — 2,  It  is  by  divine  power,  45 — 3,  It  is 
a  spiritual  change,  49 — 4,  It  is  instantaneous,  52 — The  use  of 
means  explained,  54 — The  necessity  of  regeneration,  58 — 1,  To 
Faith,  59 — 2,  Repentance,  60 — 3,  Acceptable  obedience  and 
worship,  61 — 4,  To  our  happiness,  62 — Address  to  sinners,  63. 

THE  SEVERAL  DEGREES  OF  PERSONAL  RELIGION. 
SERMON  m. 

Rom.  vi.  4. — As  Christ  was  raised  up  from  the  dead  by  the  glory 
of  the  Father,  even  so  toe  also  should  walk  in  newness  of  life     .     65 

Explanation  of  the  text,  65 — Six  distinct  degrees  of  progress  in  per- 
sonal religion,  67 — 1,  The  period  of  Anxiety,  69 — 2,  Of  Admi- 


IV  CONTENTS. 

ration,  72—3,  Of  Thirst  for  Knowledge,  74 — 4,  Of  Public  Spfrit, 
76 — 4,  Of  heavenly-mindedness,  78 — 6,  Of  Patience  and  Mar- 
tyrdom, 79 — Conclusion,  84. 

THE  SPIRIT  OF  ADOPTION. 
SERMON  IV. 

Rom.  viii.  15. — Ye  have  received  the  spirit  of  Adoption,  whereby 
we  cry,  Abba,  Father.  .......     85 

Arrangement,  the  Gift  received ;  the  Liberty  from  bondage  ;  and 
the  Address,  86 — The  Gift  bestowed  on  God's  children  ;  1,  The 
Spirit,  a  seal  of  our  adoptiou,  87 — 2,  Witness,  90 — 3,  The  Com- 
forter, 93— Christian  Liberty,  96—1,  From  Sin,  97—2,  Satan, 
99—3,  Man's  influence,  101— Abba  I  ather,  103— Its  imnort  ia 
several  particulars. 

THE  MEANS  OF  GROWTH  IN  GRACE. 
SERMON  V. 

2  Pet.  ni.  18. — Grow  in  grace 109 

The  fact  of  growth  in  grace,  109 — Explanation  of  the  text,  110 — 
The  means.  111 — The  ordinances,  as,  1,  Instruction,  112 — 2, 
The  sacraments,  115 — 3,  Conversation,  118 — 4,  Prayer,  121 — 
Rational  reflections,  122 — 1,  Upon  our  sins,  122 — 2,  Providence, 
124—3,  God's  love,  127—4,  Death,  129— Divine  influence,  130 
—1,  Teaching,  132—2,  Affecting,  133— and,  3,  Strengthening, 
136 — Concluding  addresses,  138. 

ASSURANCE  OF  A  SAVING  INTEREST  IN  CHRIST. 
SERMON  VL 

1  John  iii.  19. — Hereby  we  know  that  we  are  of  the  truth,  and 
shall  assure  our  hearts  before  him.     ......  142 

Unfounded  Confidence,  142 — Assurance  attainable,  14^1 — Principles 
implied  in  self-examination,  148 — 1,  Any  gi-acieus  exercise  is  evi- 
dence of  piety,  152 — 2,  Variety  of  Christian  attainments,  154 — 
3,  Conversion  under  different  circumstances,  157 — Remarks  on 
ibs  religion  of  infants,  their  death,  and  future  state,  158 — 4,  The 
aid  of  the  Spirit,  163 — Application  in  four  particulars,  164 — Dis- 
tinction between  saving  faith  and  the  assurance  of  salvation,  169. 

THE  EVIDENCES  OF  TRUE  RELIGION  IN  MAN. 
SERMON  VIL 

1  John  iv.  13. — Hereby  knoio  we  that  we  dwell  in  him  and  he  in 
us,  because  he  hath  given  us  of  his  Spirit  .         .         .  171 

Explanation,  172 — Spiritual  exercises,  the  evidence  of  spiritual  life, 
174—1,  Self-abasement,  174—2,  Dependence  on  Christ,  180— 


CONTENTS. 

3,  Submission  to  the  law  of  Christ,  184 — i,  Joy  in  God,  189 — 
Distinction  between  the  special  and  common  work  of  the  Spirit, 
191. 


THE  DUT^  OF  THOSE  WHO  HAVE  NOT  ASSURANCE, 

SERMON  VIII. 

isa.  1.  10. — Who  is  among  you  that  fear eth  the  Lord,  that  oheyeth 
the  voice  of  his  servant,  that  walketh  in  darkness,  and  hath  no 
light  7  let  him  trust  in  the  name  of  the  Lord^  and  stuy  upon  his 
God 195 

Explanation,  196 — Duty  of  the  desponding  ;  1,  Distinguish  doubt- 
ing from  unbelief,  198 — 2,  Ascertain  causes  of  doubting,  200 — 
3,  Continue  in  practical  obedience,  213 — 4,  Believe  in  the  Lord 
Jesus  Christ,  218— The  eiid  of  faith  is  salvation,  221— Faith  is 
the  duty  of  the  simier,  222 — The  inability  of  man  by  nature, 
223 — Christ  freely  offered  to  sinners  as  such,  223 — Faith  is  an 
exercise  of  the  spiritual  understanding  and  the  spiritual  affec- 
tions, 224 — Appropriation,  224,  and  169. 

THE  CONSOLATIONS  OF  TRUE  RELIGION, 
SERMON  IX. 

Psalm  Ixlii.  3 — 7. — Because  thy  loving-kindness  is  better  than 
life,  my  lips  shall  praise  thee.  Thus  will  I  bless  thee  while  I 
live :  I  will  lift  up  my  hands  in  thy  name.  My  soul  shall  be 
■satisfied  as  with  marrow  and  fatness  ;  and  my  mouth  shall  praise 
thee  with  joyful  lips:  When  I  remember  thee  upon  my  bed,  and 
meditate  on  thee  in  the  night-watches.  Because  thou  hast  been 
my  help,  therefore  in  the  shadow  of  thy  wings  will  I  rejoice      .  228 

Explanation  of  the  text,  229 — Religion  the  best  comfort,  236 — 1, 
Destroys  the  principal  causes  of  grief,  236 — 2,  Supports  under 
remaining  afflictions,  239 — 3,  Brings  to  view  the  best  objects, 
241 — i.  Produces  the  purest  affections,  245 — Love  seeks  the 
good,  and  the  enjoyment  of  its  object,  and  includes  both  benevo- 
lence and  desire  of  enjoyment,  246 — Good  will  to  others,  and 
regard  to  personal  happiness,  both  original  principles  of  the  hu- 
man mind,  248 — Disinterestedness  and  selfishness  described,  248, 
249 — 5,  Assurance  of  God's  love,  251 — 6,  Religion  inspires  with 
the  hope  of  eternal  enjoyment,  253. 

THE  STABILITY  AND  PERFECTION  OF  TRUE 
RELIGION  IN  MAN. 

SERMON  X. 

Jude  24,  25. — Now  unto  him  that  is  able  to  keep  you  from  fallings 
€md  to  present  you  faultless  before  the  presence  of  his  glory  with 


VI  CONTENTS. 

exceeding  joy,  to  the  only  wise  God  our  Saviour,  he  glory  and 
majesty,  dominion  and  power,  both  now  and  ever.     Amen.         .  256 

The  Perseverance  of  the  saints,  257 — Explained,  257 — ^Vindicated, 
260— By,  1,  Declarations,  260—2,  Promises,  261—3,  Descrip- 
tions, 262 — Death  of  the  saints,  263 — Use  of  religion  at  death, 
264— The  soul's  immortality  vindicated,  267 — The  doctrine  of 
an  intermediate  place  refuted,  271 — Paradise,  aSns,  272 — Heav- 
en, 276— Conclusion,  279 


■'^«^f;A-GE.*^ 


Provision  was  made  in  the  constitution  of  human  nature 
for  the  exercises  of  devotion  :  and,  accordingly,  men  of  every 
age  and  kindred  have  some  kind  of  reverence  for  an  invisi- 
ble Superior.  It  is  upon  this  principle  of  the  rational  mind, 
not  improperly  called  by  moral  philosophers,  the  Sense  of 
Deity ^  that  religion  of  all  kinds  is  engrafted  ;  and  the  very 
absurdities  of  Superstition  and  Fanaticism,  as  well  as  the  en- 
lightened piety  of  the  sanctified  soul,  are  evidences  of  its  ex- 
istence. A  correct  exposition  of  True  Religion  in  Man,  must 
of  course,  correspond  with  the  most  important  objects  of 
Moral  Science,  and  be  admitted  itself  as  an  interesting  part 
of  sound  Philosophy.  "  Behold,  the  fear  of  the  Lord,  that 
is  wisdom,  and  to  depart  from  evil  is  understanding."  A  de- 
lineation, moreover,  of  the  power  of  godliness  in  the  origin 
and  progress  of  the  Christian's  "  new  and  better  life,"  is  cal- 
culated to  interest  and  to  instruct  the  young  believer,  and  to 
assist  the  more  advanced  disciple,  in  those  reflections  which 
are  necessary  to  ascertain  both  the  fact  and  the  degree  of  his 
personal  religion. 

The  Author,  during  a  general,  and  even  an  intimate  inter- 
course with  Christians  of  almost  all  ranks  and  names,  has 
frequently  found  himself  at  a  loss,  for  a  work,  at  once  both 
doctrinal  and  experimental,  to  be  recommended  to  the  perusal 
of  those  who  are  seeking  the  consolations  of  the  gospel  of 
the  grace  of  God,  and  adapted  to  the  actual  condition  of  so- 
ciety in  our  cities  and  our  country.  These  discourses,  most 
of  which  have  been  delivered  in  the  course  of  his  ministry 


VIU  PREFACE. 

in  this  city,  have  been  selected  for  the  press  in  order  to  sup- 
ply to  the  best  of  his  ability  this  deficiency. 

For  the  purpose  of  introducing  more  argument  and  criti- 
cism than  can  be  properly  admitted  into  a  popular  discourse, 
notes  have  been  appended  to  the  text,  wheresoever  they  ap- 
peared to  be  necessary.  If  the  volume  should  prove  the 
means  of  instruction  or  comfort,  to  any  of  those  who  have 
been  awakened  in  the  midst  of  the  gay  and  busy  world,  to 
any  timid,  doubting,  or  tempted  believer,  the  author  will  re- 
joce  that  his  labour  hath  not  been  in  vain  in  the  Lord,  to 
whose  patronage  and  blessing  it  is  humbly  submitted. 


INTRODUCTORY    ESSAY, 


AUTHOR  OF  THE  DISCOURSES, 


The  Sermon  on  Christian  doctrine  and  practice  is  the  highest  kind  of 
literary  composition.  It  is  so  as  to  its  theme,  its  construction,  and  its 
capabilities  for  influencing  the  human  mind  ;  and  it  is  therefore  matter 
of  regret  that  it  is  so  often  employed  as  the  vehicle  of  error,  and  made 
the  means  of  misleading  men  in  the  great  matters  that  concern  their 
salvation.  The  professed  theme  of  the  sermon  is  God,  his  plan  of  sav- 
ing sinners  through  the  mediation  of  his  Son,  the  heart  in  its  unregen- 
erate  and  sanctified  states,  human  relations  and  duties,  the  future 
world,  and  indeed  every  thing  that  is  really  interesting  to  man.  The 
subject  in  its  comprehensive  bearings  grasps  the  universe,  and  the 
ability  to  handle  it  with  habitual  propriety  is  no  ordinary  attainment. 
It  is  presumed  that  in  the  composition  of  the  sermon  some  definite  ob- 
ject will  be  in  the  mind's  eye,  and  that  in  its  construction  and  arrange- 
ment, the  aim  will  consequently  be  to  elucidate  the  subject  in  the  best 
attainable  mode,  and  make  it  acceptable  to  those  by  whom  it  is  heard 
or  read.  Thus  an  opportunity  is  furnished  of  drawing  upon  the  mental 
resources,  and  bringing  to  bear  the  knowledge,  the  taste,  the  reasoning 
powers,  and  the  practical  experience  of  the  preacher,  for  the  production 
of  the  highest  possible  effect.  Compositions  on  subjects  so  momentous, 
and  constructed  in  such  a  way  as  to  inform,  alarm,  persuade,  and  com- 
fort, cannot  fail  to  be  powerfully  influential  on  the  lives  of  men.  That 
God  has  been  pleased  to  employ  the  sermon  from  age  to  age,  as  a  main 
part  of  his  instrumentality  for  bringing  men  to  salvation,  is  an  indispu- 
table fact ;  for  says  Paul,  "  it  has  pleased  God  by  the  foolishness  of 
preaching  to  save  them  that  believe."  And  we  have  on  record  in  the 
scriptures  sermons  preached  by  our  Divine  Redeemer  himself,  while 
on  earth. 

From  the  day  of  Pentecost  to  the  close  of  the  apostolic  age,  the 
sermon  was  the  chiff  instrument  ia  bringing  sinners  to  Jesus  Christ. 


X  INTRODUCTORY  ESSAT. 

On  the  rise  of  Antichrist  when  sermonizing  ceased,  and  the  dumh  show 
of  imposing  ceremonials,  fostering  ignorance  and  confounding  by  their 
mystery,  usurped  its  place,  spiritual  religion  almost  left  the  world.  And 
it  was  not  until  the  Protestant  Reformation  brought  back  the  free 
preaching  of  a  free  Bible  that  it  was  revived  in  the  hearts  of  men,  and 
in  the  professed  church  of  Jesus  Christ. 

That  the  spoken  sermon  or  discourse  presents  the  most  efficient  mode 
of  teaching  divine  truth,  we  presume  will  be  universally  admitted. 
Why  then  should  not  the  same  form  be  retained  when  the  pen  and  the 
press,  instead  of  the  tongue,  are  made  the  instruments  of  its  publication? 
Is  there  any  thing  necessarily  connected  with  the  form  and  execution 
of  the  sermon,  to  prevent  it  from  being  read  as  well  as.  heard  with 
acceptance  and  profit  ?  We  would  not  so  regard  it.  But,  on  the  other 
hand,  would  rather  believe,  that  its  methodical  arrangement,  its  analysis 
of  its  subject,  and  the  opportunity  for  varied  and  pointed  illustration 
which  it  affords,  are  admirably  calculated  to  fix  the  truth  upan  the 
memory,  and  impress  it  with  power  on  the  understanding  and  heart. 

For  the  last  quarter  of  a  century,  the  communication  of  religious  in- 
struction by  the  printed  sermon  has  fallen  greatly  into  disuse  ;  and  even 
among  ministers  themselves  the  form  of  the  treatise,  essay,  or  letter  has 
been  extensively  adopted.  The  usual  reason  assigned  for  this  is,  that 
the  sermon  requires  too  much  thought  to  be  acceptable  to  readers  gen- 
erally. We  are  well  aware  that  the  properly  digested  serman  does  re- 
quire more  exertion  of  mind  to  appreciate  it,  than  less  formal  and  more 
familiar  modes  of  presenting  religious  truth  ;  and  also,  that  the  form 
which  demands  the  least  thought  will  be  likely  to  be  most  popular. 
Still  in  this  age,  when  the  meditative  part  of  religion  is  so  much  ne- 
glected, it  is  a  question  worthy  of  consideration  whether  it  would  not  be 
better  calculated  to  advance  the  interests  of  God's  truth,  and  contribute 
to  the  promotion  of  a  more  considerate  Christianity,  if  exertion  were 
made  by  the  Christian  ministry  to  correct,  rather  than  foster  the  injuri- 
ous habit  to  which  we  are  referring. 

We  are  happy  to  perceive  evidence  in  various  quarters,  that  the 
taste  of  the  religious  public  is  improving  in  this  particular.  The  occa- 
sional sermon,  and  the  volume  embodying  the  series  are  now  frequently 
coming  forth  from  the  pens  of  modern  divines ;  and  in  reprints  of  their 
invaluable  sermons,  Owen,  Howe,  Saurin,  Erskine,  and  others  of  a  kin- 
dred character  are  preaching  the  gospel  to  the  men  of  this  generation. 

The  sermons  of  the  Rev.  Dr.  Alexander  M'Leod  on  *'  The  Life  and 
Power  of  True  Godliness"  were  welcomed  by  many,  in  both  this  coun- 
try and  Great  Britain,  when  they  were  first  presented  to  the  world, 
some  twenty-eight  years  ago.  Their  author  was  gratified  by  seeing 
three  editions  disposed  of  during  his  own  life,  and  he  was  proposing 
another  when  he  was  called  to  his  rest.    The  time  would  seem  to  have 


mXRODUCTORY   ESSAY.  XI 

arrived  when,  though  dead,  he  should  again  speak  through  them,  of  the 
common  salvation  in  the  faith  and  comfort  of  which  he  lived  and  died. 
The  writer  of  this  essay  had  occasion  to  know  that  Dr.  M'Leod  enter- 
tained and  acted  upon  the  sentiments  expressed  in  the  foregoing  obser- 
vations, and  the  recollections  of  conversations  with  him  upon  the  sub- 
ject suggested  the  remarks  in  the  present  connexion.  He  frequently 
employed  the  pen  and  press  in  giving  to  the  world  the  narrative,  the 
catechism,  the  essay,  and  the  review  on  theological  and  other  subjects, 
but  his  preferred  mode  of  exhibiting  his  sentiments  on  moral  and  reli- 
gious topics  was  the  Lecture  or  Sermon.  He  had  highly  elevated  views 
of  the  character  of  the  Christian  Minister,  and  of  the  power  of  the  pul- 
pit in  doing  good  to  men.  It  was  a  matter  of  principle  with  him  to 
carry  as  much  of  the  pulpit  as  possible  into  his  written  and  printed  in- 
structions, and  he  desired  to  speak  through  them  to  saints  and  sinners, 
not  merely  as  a  private  man,  but  as  a  "  Messenger  of  the  Lord  of 
Hosts." 

The  public  teachings  of  the  Ministers  of  Jesus  Christ  should  be  an 
announcement  of  their  own  faith,  and  their  descriptions  of  the  experience 
and  practice  of  vital  godliness  should  be  an  exhibition  of  their  own  sanc- 
tified mental  exercises.  "  I  have  believed,  therefore  have  I  spoken," 
should  be  their  motto.  Professing  to  teach  to  others  the  way  of  life, 
they  should  afford  good  evidence  of  being  themselves  taught  of  God  the 
Holy  Ghost ;  and  that  individual  tampers  most  fearfully  with  all  his  im- 
mortal interests  who  assumes  to  speak  to  others  on  the  subject  of  per- 
sonal religion,  while  he  is  himself  a  stranger  to  its  life  and  power.  As 
well  might  it  be  expected,  that  the  man  born  blind  should  describe  intel- 
ligibly the  nature  and  properties  of  the  light  which  he  never  saw,  and 
whose  glories  he  is  unable  to  comprehend,  as  that  the  unsanctified 
Christian  minister  should  delineate  aright  the  life  of  faith  in  the  soul,  or 
commend  with  success  to  others  the  excellencies  of  a  Saviour  in  whom 
he  has  no  interest  for  himself.  There  may  indeed  be  such  a  thing  as 
repeating  at  second  hand  what  may  have  been  said  or  written  by  others, 
and  giving  as  our  own  the  elaborations  of  other  minds,  but  when  this 
is  done  in  the  name  of  religion,  it  is  but  a  mockery  of  God,  and  is  likely 
to  be  of  little  benefit  to  saint  or  sinner.  In  the  Psalms  of  David,  seve- 
ral of  the  Epistles  of  Paul,  and  other  portions  of  the  word  of  God,  we 
have  an  exhibition  of  the  Christian  experience  of  their  respective  writers. 
They  indeed  "  spake  as  they  were  moved  by  the  Holy  Ghost,"  but  ia 
guiding  their  pens,  that  blessed  Agent  who  was  the  author  of  their  per- 
sonal sanctification,  enabled  them  to  speak  correctly  of  what  they  knew, 
felt,  and  enjoyed  themselves.  Having  in  view  these  inspired  models, 
we  would  say,  that  the  discourse  on  personal  religion  should  be  an  exhibi- 
tion of  the  gracious  menial  exercises  of  its  author — a  picture  of  his  own 
sanctified  heart— the  result  of  his  observations  and  reasonings  on  the 


Xll  rNTKODUCTORY   ESSAY. 

piety  of  others.  The  common  sense  of  the  hearer  or  reader  tells  hFm 
that  sucli  should  be  its  character  ;  and  when  the  conviction  that  it  is  so 
fills  his  mind,  with  how  much  stronger  confidence  does  he  trust  in,  and 
employ  it  as  a  lielp  to  his  own  faith  and  consolation  I 

Who  was  its  author  ?  How  did  he  live?  What  were  the  influences 
of  his  doctrine  on  himself?  How  did  he  die?  are  questions  which  are 
naturally  asked  when  reading  a  work  claiming  some  importance  as  a 
guide  in  the  concerns  of  eternity ;  and  if  we  can  answer  them  with 
satisfaction,  its  influence  upon  us  will  be  proportionably  augmented. 

If  any  are  disposed  to  make  such  inquiries  respecting  the  author  of 
the  sermons  on  the  "  Life  and  Power  of  True  Godliness"  we  are  con- 
vinced that  they  can  be  ansvi'ered  in  the  most  satisfactory  manner. 
Let  his  work  be  examined  in  the  light  of  his  own  personal  piety,  of 
which,  now  that  he  is  gone,  we  may  be  permitted  to  spetik,  and  it  may 
be  confidently  said  of  it,  that  it  is  the  production  of  a  maturely  sanctified 
mind,  which,  as  it  was  itself  taught  by  the  Holy  Spirit,  was  well  able  to 
teach  others  what  it  is  "  to  live  by  faith  upon  the  Son  of  God."  That 
such  was  really  the  case,  it  is  our  object  to  show  in  the  glance  which 
we  now  proceed  to  take  of  his  life  and  character. 

It  was  the  privilege  of  Dr.  Alexander  M'Leod  to  be  descended  from 
an  ancestry,  who  numbered  among  them  many  individuals  distinguished 
for  godliness — the  only  distinction  which  is  worth  any  thmg  at  the  hour 
of  death.  His  father  was  a  minister  of  the  Established  Church  of 
Scotland,  who,  though  he  was  removed  by  death  nearly  seventy  years 
ago,  is  still  remembered  in  the  scene  of  his  labours,  as  an  eminent  man 
of  God.  His  mother,  the  daughter  of  a  clergyman  of  the  same  church, 
was  a  suitable  companion  for  such  a  man,  and  while  the  ornaments  of 
good  education,  polished  manners,  and  extensive  social  influence  were 
not  wanting,  the  marked  characteristic  of  both  parents  was  an  intelli- 
gent, earnest  jncty.  "  The  seed  of  the  righteous  is  blessed."  The 
godly  parents  had  devoted  their  son  to  the  service  of  God,  and  although 
they  both  left  the  world  while  he  was  still  in  early  childhood,  the  influ- 
ence of  their  holy  instruction  and  example  was  powerfully  felt  on  his 
mind  through  life.  The  recollection  of  his  pious  parentage  was  always 
recognised  by  Dr.  M'Leod  as  a  powerful  restraint  from  vicious  indul- 
gence in  youth,  and  a  joyous  stimulus  to  Christian  duty.  After  the  death 
of  his  father,  which  occurred  when  he  was  little  more  than  five  years  of 
age,  the  direction  of  his  education  devolved  more  immediately  on  his 
mother,  who  proved  fully  competent  to  the  task.  Her  discipline  was 
Christian.  She  taught  her  son  to  pray,  to  fear  the  Being  to  whom  he 
prayed,  and  to  prefer  his  service  to  all  other  things  beside.  Mrs. 
M'Leod  survived  her  husband  but  nine  years.  Alexander  was  absent 
at  school  in  a  distant  place  when  her  death  occurred,  and  as  an  evidence 
of  the  love  he  bore  her,  and  of  the  strength  of  his  own  sensibilities,  the 


INTRODUCTOrwY    ESSAY.  XlU 

fact  may  be  stated,  that  when  her  death  was  announced  to  him  he 
fell  to  the  floor  overpowered  by  his  emotions,  and  it  was  feared  for  some 
time  that  he  would  be  deprived  of  his  reason.  To  the  day  of  his  death 
the  tear  would  come  into  his  eye  when  he  mentioned  her  name,  and  he 
was  accustomed  to  make  it  a  standing  item  in  his  thanksgivings  to  God 
that  he  had  given  him  a  Christian  mother.  How  often  does  the  mother 
stamp  her  own  character  upon  the  child  while  its  heart  is  warm  towards 
her — like  the  softened  wax  which  receives  whatever  impression  the  seal 
makes  upon  it !  There  is  evidence  that  from  the  age  of  five  years,  the 
most  prominent  ruling  principles  of  Alexander's  mind  were  love  of 
prayer,  and  desire  to  become  a  minister  of  the  gospel.  The  fact  is  left 
on  record  by  himself,  that  when  the  death  of  his  father  was  announced 
to  him,  he  was  on  his  knees  at  prayer.  His  earthly  father  was  gone, 
but  the  Spirit  of  adoption,  whose  character  he  describes  with  so  much 
unction  in  the  fourth  sermon  of  the  series,  was  already  teaching  him  to 
cry,  "  My  Father,  thou  art  the  guide  of  my  youth.  When  father  and 
mother  forsake  me,  the  Lord  will  take  me  up."  To  the  accomplishment 
of  his  desire  to  be  a  minister  of  the  gospel,  all  his  energies  were  directed 
until  the  object  was  secured.  Love  for  prayer,  and  its  consistent  prac- 
tice, are  good  preparatives  for  the  service  of  God  on  the  public  theatre. 

Up  to  the  commencement  of  his  eighteenth  year,  Dr.  M'Leod  re- 
mained in  his  native  country,  and  received  the  rudiments  of  an  excellent 
classical  and  general  education  from  a  private  tutor,  and  at  a  competent 
school.  It  then  becoming  necessary  that  he  should  enter  upon  some 
occupation  for  his  own  support,  a  friend  of  influence  procured  for  him  a 
mercantile  situation,  which  required  a  voyage  to  the  West  India  colonies. 
He,  however,  had  no  heart  for  such  pursuits,  and  when  on  his  way  to 
Liverpool  to  join  the  fleet,  he  hngered  at  one  of  the  islands  in  company 
with  his  sisters,  to  whom  he  was  fondly  attached,  until,  on  his  arrival  at 
his  destination,  he  found  that  the  fleet  had  already  sailed.  No  other 
situation  offered  itself  to  him  but  one  that  would  have  brought  him  into 
connection  with  the  African  slave  trade,  to  which  he  seemed  to  have  an 
instinctive  abhorrence,  though  it  was  then  regarded  in  Britain  as  a  suf- 
ficiently legitimate  traffic.  He  rejected  it  at  once.  The  God  of  provi- 
dence was  his  guide.  Without  communicating  his  intention  to  his. 
friends,  he  promptly  engaged  his  passage  in  an  American  vessel  which  h© 
found  at  the  wharves,  and  sailing  in  her,  he  at  length  found  himself  in 
the  city  of  New  York.  He  was  a  friendless  stranger,  but  God  had 
brought  him  to  the  scene  of  his  future  usefulness.  Soon  after,  ascending 
the  Hudson  river,  the  fall  of  the  same  year  finds  him  a  teacher  of 
Greek  in  the  city  of  Schenectady.  And  on  the  establishment  of  Union 
College,  he  entered  it,  and  was  a  member  of  its  second  graduating  class. 
His  college  course  was  one  of  distinguished  reputation ;  and  eis  it  was 
proceeding,  he  enjoyed  the  friendship  of  many  individuals  who  subse- 

2 


XIV  mTRODUCTORY   ESSAY. 

quently  became  eminent  in  various  professions.  Among  these  were 
Rev.  Dr.  J.  B.  Romeyn,  Dr.  Linn  of  Philadelphia,  the  Hon.  John  Sav- 
age late  Chief  Justice  of  the  State  of  New  York,  and  others  with 
whom  he  continued  to  be  on  terms  of  intimacy  and  confidence,  while 
life  remained. 

From  the  remains  of  a  diary  which  he  kept  during  the  period  of  his 
residence  in  Schenectady  and  its  vicinity,  it  would  seem  that  this  was 
to  him  a  season  of  deep  attention  to  personal  religion.  It  was  his  habit 
to  spend  a  considerable  portion  of  each  day  in  retirement,  which  was 
given  to  secret  prayer,  self-examination,  and  meditation  on  divine  things 
with  the  scriptures  in  the  hand.  The  records  which  he  has  himself 
made  of  his  own  exercises,  and  which  were  never  intended  to  see  the 
light,  exhibit  great  tenderness  of  conscience,  a  very  pungent  sense  of 
the  evil  of  sin,  high  admiration  of  the  Mediatorial  excellencies,  and 
much  enlargement  of  heart  at  the  throne  of  grace.  During  this  pe- 
riod, when  folly  and  vice  so  generally  employ  the  time  and  waste  the 
sensibilities  of  youth,  he  was  giving  his  best  affections  to  God  with  char- 
acteristic energy  and  devotion.  Although  we  have  nowhere  found  the 
fact  distinctly  recorded,  there  is  evidence  to  believe  that  Dr.  M'Leod 
had  made  a  public  profession  of  religion  before  he  left  his  native  land. 
It  is,  however,  matter  of  record  that  within  the  first  nine  months  after 
his  landing  in  the  United  States,  and  while  he  was  in  his  nineteenth 
year,  he  entered  into  the  communion  of  the  Reformed  Presbyterian 
church.  His  choice  in  so  doing  was  eminently  one  of  principle.  Strong 
inducements  were  held  out  to  him  to  prepare  for  the  ministry  in  larger 
and  more  influential  communities,  but  his  understanding  had  been  per- 
suaded, and  his  affections  attracted  by  the  commanding  system  of  scrip- 
tural principles  which  the  Reformed  Presbyterian  church  exhibits,  and 
he  joined  her  fellowship  with  due  deliberation.  This  stand  taken  in 
early  life  he  never  regretted,  and  he  maintained  it  with  consistency  for 
more  than  forty  years,  and  until  the  day  of  his  death.  It  was  the  habit 
of  his  life  not  to  allow  mere  worldly  considerations  to  control  his  move- 
ments as  to  religious  things.  In  the  year  1799,  ho  was  licensed  to 
preach  the  gospel,  along  with  two  esteemed  and  intimate  friends,  the 
Rev.  Drs.  Wylie  of  Philadelphia,  and  Black  of  Pittsburgh,  both  of  whom 
survive  him. 

In  the  year  1801,  when  Dr.  M'Leod  was  settled  in  his  pastoral 
enarge  in  New  York,  there  was  in  the  city  a  number  of  eminent  men  in 
the  ministry  of  various  religious  denominations.  With  these  he  cultivated 
intercourse.  He  was  firmly  attached  to  his  own  department  of  the  church 
of  Christ,  but  he  found  much  common  ground  on  which  he  could  meet 
with  other  Christian  men  and  ministers,  and  he  was  always  disposed  to  take 
his  stand  upon  it,  and  act  with  them  for  the  glory  of  God  and  the  extension 
of  the  Saviour's  kingdom  in  the  world.     Such  men  of  might  as  Living- 


INTRODUCTORY    ESSAY.  XV 

ston,  Mason,  Abeel,  Romeyn,  Miller,  and  others  recognised  him  as  iheir 
compeer ;  by  the  Christian  community  around  he  was  regarded  as 
standing  in  the  front  rank  with  them,  and  his  tongue  and  pen  were 
often  employed  in  unison  with  theirs  in  defending  the  truth  of  the 
gospel. 

In  the  year  1802,  Dr.  M'Leod  appeared  before  the  world  as  an  au- 
thor in  the  publication  of  his  sermon  styled  "  Negro  Slavery  Unjustifi- 
able." This  was  followed  the  next  year  by  a  discourse  entitled  "  Mes- 
siah Governor  of  the  Nations  of  the  Earth."  And  in  1806  to  1808,  by 
his  "  Ecclesiastical  Catechism,"  and  sermon  on  the  "  Gospel  Ministry," 
which  formed  his  contribution  to  the  controversy  which  was  at  that 
period  sustained  so  successfully  by  the  Presbyterian  divines,  against  the 
exclusive  claims  of  Prelacy.  These  and  other  productions  of  his  pen 
contributed  largely  to  bring  him  into  public  notice,  and  they  prepared 
the  way  for  a  more  extended  authorship.  The  three  years  between  the 
close  of  1813  and  beginning  of  1816,  produced  the  "  Lectures  on  the 
Prophecies,"  the  "  Sermons  on  the  War,"  and  the  discourses  on  the 
"  Life  and  Power  of  True  Godliness,"  all  elaborate  productions,  evincing 
an  intimate  acquaintance  with  their  respective  subjects,  extensive  learn- 
ing, great  mental  power,  and  considering  that  they  were  written  by  a 
laborious  pastor,  displaying  much  industry  and  ease  in  the  art  of  compo- 
sition. They  all  attracted  much  attention  at  the  time  of  their  first  ap- 
pearance, and  have  kept  their  place  before  the  public  up  to  this  period 
in  successive  editions.  We  are  informed  of  ten  editions  of  the  Ecclesi- 
astical Catechism  ;  the  third  of  the  Lectures  on  the  Prophecies  has  been 
recently  issued  from  the  British  press,  and  we  are  now  introducing  the 
fourth  of  the  discourses  on  True  Godliness.  An  exposition  of  the  proph- 
ecies that  has  not  become  superannuated  in  thirty  years  is  a  rare  book. 
And  it  is  deserving  of  notice  as  evincing  the  permanent  value  of  Dr. 
M'Leod's  scheme  of  prophecy,  that  one  of  the  main  reasons  assigned  by 
their  very  intelligent  editor,  the  Rev.  Dr.  Bates,  of  Glasgow,  for  the  re- 
cent reprint  of  the  Lectures  is,  "  that  having  the  rare  merit  of  improv- 
ing by  age,  they  are  more  undeniably  and  exactly  in  accordance  with 
the  aspects  of  the  European  Commonwealths  at  the  present  day  than 
when  they  v/ere  first  written."  The  main  design  of  this  volume  is  to 
delineate  the  character  and  expose  the  enormities  of  the  Antichristian 
system,  as  the  great  foe  of  human  liberty  and  spiritual  religion.  And 
the  touches  of  a  master's  pencil  are  every  where  manifest  in  the  picture. 
The  "  Sermons  on  the  War"  are  in  many  respects  a  remarkable  pro- 
duction. They  were  written  during  the  late  war  with  Great  Britain, 
and  in  defence  of  the  American  cause  in  that  contest.  They  discuss 
the  morals  of  politics,  and  in  them  the  author  substantiates  the  right  of 
the  Christian  Minister,  to  examine  by  the  word  of  God,  all  questions  of 
social  morality  and  order  affecting  the  interests  of  immortal  man,  and  to 


XVI  INTRODUCTORY  ESSA  v 

weigh  in  the  balances  of  the  sanctuary,  the  character,  the  policy,  and 
the  movements  of  nations,  as  well  as  of  individuals.  Their  pervading 
principle  is,  that  the  morality  of  divine  revelation  should  regulate  the 
conduct  of  men  in  their  civil  and  political,  as  well  as  in  all  their  other 
relations.  Dr.  M'Leod  was  an  ardent  friend  of  his  adopted  country,  and 
her  invaluable  civil  institutions,  and  while  he  was  no  apologist  for  her 
evils,  he  brought  the  principles  laid  down  in  his  sermons  to  bear  with 
great  force  against  her  haughty  adversary,  and  in  favour  of  the  rights 
and  liberties  for  which  she  was  contending. 

One  of  the  results  of  the  publication  of  these  discourses  to  the 
author  himself,  was  to  attract  to  him  a  great  degree  of  popular  atten- 
tion, which  to  men  of  less  balanced  minds  might  have  proved  a  snare. 
It  brought  him  into  the  acquaintance  of  many  distinguished  civilians, 
and  thus  opened  a  new  field  of  usefulness  which  he  did  not  fail  to  culti- 
vate. He  had  no  favours  to  ask  of  politicians  for  himself,  but  he  was 
prompt  and  sagacious  in  availing  himself  of  the  influence  which  his  in- 
tercourse with  them  afforded,  to  promote  the  glory  of  God  and  the  wel- 
fare of  society.  One  of  the  modes  of  doing  good  through  the  medium 
above  referred  to,  which  he  was  accustomed  to  employ,  was  to  engage 
in  correspondence  with  influential  men  in  the  State,  on  the  various  ques- 
tions affecting  the  public  morals,  and  the  interests  of  religion  which 
came  up  for  consideration,  from  time  to  time.  Thus  when  the  morality 
of  privateering,  of  the  multiplication  of  oaths  in  the  transactions  of 
business,  and  of  lotteries,  was  under  consideration  in  the  Federal  or 
State  Legislatures,  he  corresponded  with  members  of  those  bodies,  offer- 
ing his  reasons  against  those  criminal  practices.  His  desire  was  to  pro- 
mote, as  far  as  possible,  respect  for  God  and  his  law  in  public  men  and 
measures.  A  single  example  is  presented  in  illustration  of  that  of  which 
we  are  now  speaking.  When  the  proposition  was  made  in  the  year 
1821,  to  call  a  convention  for  the  purpose  of  forming  a  new  constitution 
for  the  State  of  New  York,  Dr.  M'Leod  exerted  himself  to  secure  in 
that  instrument  a  formal  and  specific  recognition  of  the  name,  being, 
and  providence  of  God.  For  the  accomplishment  of  this  object,  he 
held  intercourse  and  entered  into  correspondence  with  several  of  the 
members  of  the  Convention,  among  whom  were  the  Hon,  Daniel  D. 
Tompkins,  Vice  President  of  the  United  States,  and  President  of  the 
Convention,  and  Peter  H.  Wendover,  Esq.,  one  of  the  delegates  from 
the  city  of  New  York.  With  the  latter  gentleman,  when  a  member 
of  Congress,  he  was  in  the  habits  of  intercourse  by  letter.  Mr.  W. 
was  himself  a  consistent  professor  of  religion,  and  disposed  to  acknowl- 
edge God  in  all  his  ways.  In  conformity  with  Dr.  M'Leod's  suggestion 
he  submitted  to  the  Convention  a  preamble  to  the  Constitution,  contain- 
ing a  distinct  recognition  of  the  being,  providence,  and  grace  of  Al- 
mighty God,  the  great  fountain  of  power.    With  some  unimportant  modi- 


INTRODUCTORY   ESSAY.  XVU 

fications  it  was  adopted  without  opposition,  and  now  stands  as  a  part  of 
the  fundamental  law  of  the  land.  "  We  the  people  of  the  State  of 
New  York,  acknowledging  with  gratitude  the  grace  and  beneficence  of 
God,  in  permitting  us  to  make  choice  of  our  form  of  government,  do 
establish  this  Constitution,"  is  the  noble  declaration.  We  do  not  say 
that  Mr.  Wendover  might  not  have  been  led  by  the  operations  of  his 
own  mind  to  offer  this  dutiful  proposition,  nor  that  others  might  not  have 
done  the  same  had  he  omitted  it ;  but  in  making  the  above  statements, 
we  speak  what  we  know.  It  is  well  known  that  Reformed  Presby- 
terians have  always  insisted  that  there  should  be  a  larger  infusion  of 
Christianity  into  the  arrangements  of  the  State,  than  yet  exists ;  and 
Dr.  M'Leod,  as  a  consistent  minister  of  that  church,  was  always  dis- 
posed to  employ  whatever  influence  he  had  with  public  men,  in  per- 
suading them  to  do  honour  to  the  God  of  Grace,  in  bowing  before  the 
claims  of  his  Son,  as  "  the  Prince  of  the  kings  of  the  earth."  Within 
less  than  two  years  after  the  publication  of  the  "  Sermons  on  the  War," 
the  discourses  on  "  True  Godliness"  appeared,  and  they  show  that  while 
the  public  and  social  bearings  of  Christianity  were  receiving  attention, 
the  main  concern  of  personal  religion  was  not  neglected.  During  this 
period  of  his  life,  and  even  after  his  health  began  to  fail,  Dr.  M'Leod 
was  actively  engaged  in  the  execution  of  various  plans  for  doing  good. 
He  made  large  contributions  to  various  periodicals  of  the  day ;  he  took 
an  efficient  share  in  the  management  of  different  literary  and  benevo- 
lent institutions  of  the  country  ;  he  was  much  engaged  in  the  prevailing 
religious  controversies  ;  and  during  the  whole  period  his  labours  in  his 
own  congregation  were  abundant  and  unremitting.  He  was  in  the 
habits  of  preaching  three  times  on  the  Sabbath,  and  of  attending  to  all 
the  duties  of  a  large  pastoral  charge.  His  evening  lectures  on  the 
Prophecies,  and  discourses  on  controversial  subjects,  were  attended  by 
large  audiences  composed  of  Christians  of  various  denominations,  and 
of  clergymen  and  other  literary  characters,  attracted  by  the  substantial 
material,  and  commanding  eloquence  of  his  exhibitions.  And  thus 
he  was  endeavouring,  without  regard  to  what  it  cost  himself,  to  serve 
God  in  the  gospel  of  his  Son. 

Brought  in  this  way  with  much  prominence  before  the  public  of  New 
York  and  other  parts  of  the  country,  many  efforts  were  made  to  with- 
draw him  from  the  Reformed  Presbyterian  Church,  and  induce  him  to 
enter  the  fellowship  of  larger  and  more  popular  bodies.  Within  a  few 
years  he  was  invited  to  take  the  pastoral  charge  of  the  Reformed  Dutch 
Church  in  Garden  street,  and  the  First  Presbyterian  Church,  New 
York,  and  less  formally  of  other  large  and  wealthy  congregations  in  the 
city  and  elsewhere.  He  was  also  elected  to  the  Vice  Presidency  of  the 
College  of  New  Jersey,  and  had  offers  of  a  similar  character  from  other 
literary  institutions.    All  of  these  he  promptly  declined.     His  uniform 

2* 


XVm  mTRODUCTORY   ESSAY. 

language  in  regard  to  the  former  was,  "  I  have  taken  my  stand  in  that 
department  of  the  divided  church  of  God  which  I  believe  to  be  most 
agreeable  to  his  word,  and  here  will  I  abide," — and  to  the  latter, 
"  Preaching  the  gospel  is  my  beloved  and  appropriate  business,  and  from 
it  nothing  shall  divert  me."  The  facts  above  stated,  however,  are  evi- 
dence that  he  was  deemed  worthy  by  the  community  in  which  he  lived, 
of  the  highest  places  in  the  church,  and  seats  of  learning. 

But  as  our  great  object  in  this  sketch  is  to  show  that  the  author  of  the 
following  discourses  was  a  man  who  himself  felt  the  "  life  and  power  of 
true  godliness,"  concerning  which  he  assumed  to  instruct  others,  we 
again  glance  at  his  private  religious  life.  It  was  characterized  by  atten- 
tion to  practical  duty.  Even  while  most  engaged  in  public  business,  it 
was  his  habit  to  renew  his  personal  covenant  with  God,  and  strengthen 
himself  with  good  resolutions  formally  recorded.  Thus  on  one  occasion 
we  find  him  resolving  before  God,  "  that  he  will  spend  less  time  in  the 
society  of  mere  worldly  men,  that  he  will  give  up  companions  who  afford 
no  religious  profit,  that  he  will  seek  more  intimacy  with  God,  and  that 
he  will  spend  more  time  in  preparing  for  death."  There  was  no  osten- 
tation about  his  personal  religion.  The  ornament  of  humility  adorned 
his  character,  but  the  observing  about  him  knew  that  even  when  most 
employed  with  the  labours  of  his  public  calling,  he  found  much  time  to 
spend  in  communion  with  his  Maker.  Dr.  M'Leod,  too,  had  a  large 
share  of  the  afflictions  which  are  the  usual  inheritance  of  the  people  of 
God.  His  bodily  health  during  his  whole  life  experienced  many  and 
severe  interruptions.  Relatives  and  friends  whom  he  tenderly  loved 
were  removed  by  death.  Seven  out  of  eleven  of  his  own  children  pre- 
ceded him  to  the  grave,  their  removal  wounding  most  severely  his  ex- 
ceedingly delicate  sensibilities  ;  and  the  untenderness  and  strife  of  pro- 
fessing Christians  with  whom  he  was  called  to  act  were  the  occasion 
of  poignant  grief.  Upon  the  whole,  his  passage  over  the  ocean  of  life 
to  the  haven  of  immortality  was  a  stormy  one.  But  how  would  the 
heart  be  able  to  appreciate  the  worth  of  the  "  Comforter,"  or  be  pre- 
pared to  realize  the  joyous  contrasts  of  heaven,  where  there  is  no  sor- 
row, if  it  remained  a  stranger  to  the  discipline  of  affliction  !  It  may  aid 
in  the  appreciation  of  the  ninth  sermon  on  *'  The  Consolations  of  True 
Religion,"  and  of  the  sixth,  containing  the  note  on  the  religion  of  infants, 
to  know  that  they  were  composed  while  the  heart  was  sore  from  the 
death  of  a  beloved  child.  More  than  one  has  said  of  that  note,  as  was 
remarked  by  a  distinguished  living  civilian  who  is  not  ashamed  of  the 
gospel  of  Christ,  when  he  was  mourning  the  recent  departure  of  a  cher- 
ished daughter — "the  consideration  of  that  note  has  afforded  me  un- 
speakable consolation  !"  While,  however.  Dr.  M'Leod  was  often  called 
to  suffer  affliction,  he  was  abundantly  sustained  by  the  consolations 
of  the  gospel.    And  one  main  source  of  his  support  under  God,  was  the 


INTRODUCTORY   ESSAY.  XIX 

judicious,  gentle,  and  unremitting  attentions  of  his  Christian  spouse,  who 
in  understanding,  in  chastened  affection,  and  in  mature,  devoted,  noise- 
less piety,  was  indeed  a  "  help  meet"  to  her  husband.  She  has  followed 
him  to  the  world  of  spirits. 

Not  long  after  the  publication  of  the  Sermons  on  "  True  Godliness," 
the  health  of  their  author  began  to  fail  under  the  pressure  of  his  multi- 
plied labours,  and  although  he  had  projected  other  works,  he  was  unable 
to  complete  them.  He  however  continued  to  labour  on.  "  I  do  not  ex- 
pect to  live  long,"  he  would  sometimes  say  to  his  intimate  friends,  "  and 
I  must  work  while  it  is  to-day."  In  the  year  1824,  he  suffered  from  an 
attack  of  inflammation  of  the  lungs,  from  which  he  did  not  recover  for 
many  months.  This,  as  was  supposed,  set  up  a  disease  of  the  heart, 
which  continued  to  make  gradual  progress  until  it  accomplished  its  work 
of  death.  In  1829  and  '30  he  made  a  visit  to  Europe,  from  which  he 
returned  with  some  mitigation  of  disease,  though  no  permanent  advan- 
tage resulted.  In  Scotland,  and  Ireland,  he  was  gratified  by  meeting 
with  several  very  dear  relatives,  and  in  receiving  the  attentions  of  many 
distinguished  individuals,  and  public  bodies,  and  while  there  he  continued 
to  labour  in  the  public  service  of  the  Church,  to  the  full  extent  of  his 
physical  powers.  On  his  return  home,  he  resumed  the  discharge  of  his 
oroinary  parochial  duties,  though  they  were  evidently  beyond  his  strength. 
And  sometimes  when  his  friends  would  remonstrate  with  him,  on  the 
injury  he  was  doing  to  his  health,  he  would  reply,  "  I  wish  to  die  with 
the  harness  on."  In  the  beginning  of  the  year  1833,  the  congregation, 
whose  attachments  to  him  had  remained  firm  and  unabated  through  the 
revolutions  of  more  than  thirty  years,  called  the  writer  of  this  sketch  to 
his  assistance  in  the  ministry.  This  event,  to  a  very  great  degree,  re- 
moved his  anxieties  for  the  welfare  of  his  flock,  and  soothed  his  heart, 
as  his  last  moments  were  approaching.  After  its  consummation,  he 
seemed  to  withdraw  himself  almost  entirely  from  the  world,  and  to  give 
his  energies  to  the  work  of  immediate  preparation  for  death.  Within 
three  months  of  this  event,  he  preached  his  last  pulpit  discourse  from  the 
text  "  to  die  is  gain."  It  was  a  picture  of  his  own  mental  exercises, 
and  full  of  his  ordinary  power.  Once  only  after  this  he  addressed  his 
congregation  in  public.  It  was  at  the  Communion,  and  within  two 
months  of  his  death.  Rising  to  serve  a  table,  he  took,  as  the  theme  of 
his  remarks,  the  "  Tree  of  life,"  and  while  the  audience  was  listening 
with  breathless  attention  to  his  words  of  faith  and  love,  he  concluded 
abruptly,  with  the  declaration — "  But  I  feel  that  my  labours  in  the  sanc- 
tuary below  are  about  to  close.  I  shall  soon  go  away,  to  eat  of  the 
fruit  of  the  '  Tree  of  life,'  which  is  in  the  midst  of  the  Paradise  above  !" 

After  this  period.  Dr.  M'Leod  remained  in  retirement ;  and  though  he 
suffered  much,  he  had  intervals  of  calm  enjoyment  in  his  own  medita- 
tions, and  in  edifying  discouises  with  others.    His  conversation  was  in 


XX  INTRODUCTORY   ESSAY, 

heaven.  He  was  literally  delivered  from  the  fear  of  death,  and  con- 
templated its  approach  with  joy.  From  his  knowledge  of  the  usual 
operation  of  the  disease  under  which  he  was  labouring,  he  anticipated  a 
sudden  departure.  To  him  who  now  records  the  fact,  he  said,  after  a 
lengthened  conversation  on  the  subject,  "  You  need  not  be  surprised  at 
any  time  when  you  leave  me,  to  find  me  gone  when  you  return."  But 
he  added,  with  a  look  of  heavenly  serenity  and  joy  never  to  be  forgot- 
ten, *'  Be  not  unduly  moved,  by  the  grace  of  our  God  I  am  ready  for  the 
change.  They  speak  of  the  grave  as  the  gate  of  death,  but  I  call  it 
the  gate  of  life — and  I  know  that  when  the  earthly  house  of  this  taber- 
nacle is  dissolved,  I  have  a  building  of  God,  a  house  not  made  with 
hands,  eternal  in  the  heavens  !" 

The  closing  scene  at  length  arrived.  It  was  the  morning  of  the  Sab- 
bath. The  writer  was  preparing  for  the  pulpit  in  retirement.  A  request 
came  from  the  dying  father,  that  the  household  should  be  collected, 
and  once  more  go  to  the  throne  of  grace  together.  The  writer  led  in 
the  exercises  ;  the  twenty-third  of  the  Psalms  of  inspiration  was  sung, 
and  the  departing  saint  joined  in  it  with  an  audible  voice.  When  the 
prayer  was  ended,  he  turned  himself  in  the  bed,  fixed  his  eyes  on  each 
individual  in  the  room,  and  then  lifting  up  his  hands,  with  distinct  utter- 
ance, pronounced  the  apostolic  benediction.  The  family  having  retired, 
he  said  to  his  wi'e  beside  him,  "  It  is  the  Sabbath,  and  I  am  at  peace." 
In  less  than  two  hours  his  spirit  had  calmly  departed  to  the  rest  of 
heaven.  He  had  gone  to  realize  what  he  describes  in  the  last  of  his 
sermons  on  "  True  Godliness."     "  Personal  religion  was  perfect .'" 

While  the  writer  was  in  the  pulpit  conducting  the  devotions  of  the 
sanctuary,  as  God  was  pleased  to  help  him,  the  service  was  interrupted 
by  the  mournful  announcement  that  the  father  and  pastor  was  gone. 
The  voice  of  weeping,  not  to  be  restrained,  filled  the  house  of  prayer. 
The  people  were  soon  dismissed  to  their  homes,  and  the  voice  of  the 
dead,  with  far  more  power  than  that  of  the  living  pastor,  continued  to 
preach  to  many  sorrowing  hearts  that  Sabbath  day. 

Dr.  M'Leod  died  on  the  17th  of  February,  1833,  in  the  fifty-eighth 
year  of  his  age,  and  thirty-fourth  of  his  ministry. 

We  had  not  intended,  when  we  commenced  this  essay,  to  write  a  life 
of  Dr.  M'Leod,  nor  have  we  done  so.  An  old  and  intimate  friend  of 
the  deceased,  entirely  competent  to  the  task,  has  already  done  that 
work,  and  it  will  be  submitted  to  the  public  eye  in  due  season.  Our 
simple  purpose  has  been  to  illustrate  the  principle  of  our  introductory 
observations — to  show  that  Dr.  Alexander  M'Leod  has  stamped  his  own 
character  upon  his  "  Discourses  on  the  Life  and  Power  of  True  Godli- 


DISTINGUISHING  CHARACTERS 


EYAI&ELICAL   RELIGIOK 


INTRODUCTORY. 


SERMON   I. 

Luke  ii.  10. — I  bring  you  good  tidings  of  great  joy. 

The  pleasure  which  a  great  and  good  mind  always  takes 
in  the  contemplation  of  what  is  extensively  beneficial,  will 
account  for  the  interest  which  the  holy  angels  feel  in  the  work 
of  redemption.  Those  mighty  agents,  guided  by  vast  intel- 
ligence in  all  their  acts,  are  indeed  commanded  by  the  Lord 
to  serve  him  in  his  government;  but,  so  far  from  feeling  duty 
a  burden  are  they  in  ministering  to  elect  men,  that  they  take 
care  to  demonstrate  their  own  joy,  in  every  step  of  the  prog- 
ress of  the  sinner's  salvation.  The  loss  of  members,  which 
the  celestial  society  snstained  by  the  fall  of  rebel  angels,  is 
made  up  by  the  introduction  of  redeemed  men  into  their 
high  fellowship  ;  and  in  this  they  rejoice  :  But,  the  superior 
developement,  which  is  made  in  the  covenant  of  grace,  of  the 
Persons  and  the  perfections  of  the  Godhead  ;  and  the  supe- 
rior felicity  which  is  consequently  diffused  through  the  intel- 
ligent creation,  principally  account  for  the  angelic  ecstasy 
which  accompanied  the  delivery  of  the  evangelical  message 
announced  in  my  text. 

On  the  night  of  Christ's  nativity,  a  messenger,  probably 
Gabriel,  is  sent  from  heaven  to  inform  the  shepherds  of  Beth- 
lehem of  the  event  which  had  just  come  to  pass  in  the  city 
of  David.  These  men  had  succeeded  to  the  occupation  of 
the  son  of  Jesse,  and,  after  many  ages  had  passed  away,  occu- 


22  THE   DISTINGUISHING    CHAnACTERS 

pied  the  same  fields  of  the  wood,  which  oft  had  echoed  the 
tones  of  his  harp,  before  he  was  called  from  private  life  to 
superintend  the  concerns  of  an  empire.  If  they  partook  of 
his  spirit,  they  thought,  like  him,  of  the  promise  made  unto 
the  fathers.  That  promise  is  now  accomplished ;  and  fear 
came  upon  them  when  the  ethereal  messenger  stands  before 
them.  A  circle  of  light  of  undescribable  splendour  sur- 
rounded the  humble  pastors,  while  the  Angel  said  unto  them^ 
Fear  not :  for  behold^  I  bring  you  good  tidings  of  great  joy. 

He  proceeded  to  deliver  his  message.  He  assured  them, 
that  the  Messiah  of  the  prophets,  the  Saviour  of  sinners,  the 
Anointed  of  the  Lord,  was  actually  born  of  a  woman  in 
Bethlehem- Judah  ;  and  he  minutely  described  the  condition 
in  which  the  shepherds  should  find  him.  Upon  communica- 
ting these  tidings,  he  was  suddenly  joined  with  a  multitude 
of  the  heavenly  host ;  and  the  astonished  shepherds  beheld 
them,  in  the  light  of  the  glory  of  the  Lord  which  shone 
around  them,  and  distinctly  heard  them  singing,  with  inim- 
itable melody.  Glory  to  God  in  the  highest^  and  on  earth  peace^ 
good  will  towards  men. 

Glory  to  God  in  heaven,  and  feacc  to  men  on  the  earth,  aro 
two  distinct  objects  of  consideration.  They  did  appear  irrec- 
oncileable  ;  but  they  are  made  to  unite  harmoniously  in  one 
principle,  now  clearly  exhibited  in  the  incarnation  of  the  Son 
of  God — Good  toill  towards  men.  In  this  union,  every  good 
mind  will  rejoice. 

May  we,  brethren,  following  the  example  of  the  shepherds, 
after  the  angels  were  gone  away  from  them  into  heaven,  say 
one  to  another,  "  Let  us  now  go  and  see  this  thing  which  is 
come  to  pass,  which  the  Lord  hath  made  known  unto  us." 
We  too  shall  find,  that  the  gospel  of  Christ  is,  what  the  text 
affirms  it  to  be,  glad  tidings  of  great  joy. 

The  mere  fact,  of  the  humble  birth  of  the  Son  of  man  in 
Bethlehem,  irrespective  of  the  design  of  his  appearance, 
would  not,  it  is  true,  prove  an  occasion  of  such  joy  to  all 
people:  it  is  the  appearance  of  Messiah  according  to  the  pur- 
pose and  the  promise  of  God,  and  the  certainty  of  his  accom- 
plishing the  work  given  to  him  to  do,  that  laid  the  foundation 
of  the  hope  of  man  and  the  joy  of  angels.  It  is  on  this 
account,  the  celestial  minister  called  his  message  to  men, 
"  good  tidings ;"  and  it  is  on  this  account,  that  we  still  call 
the  Christian  religion,  by  its  familiar  name,  the  Gospel.  Ad- 
mitting then  as  truth,  without  any  additional  proof,  what  the 
angel  said  to  the  shepherds,  That  Christianity  is  indeed  good 


OF    EVANGELICAL    RELIGION.  23 

news,  let  us  illustrate  the  assertion  by  a  review  of  its  pecu- 
liar advantages.  We  who  now  preach  this  gospel  have  par- 
ticular facilities  for  such  illustration.  Not  only  do  we  know 
that  Christ  came  into  the  world ;  but,  we  also  know,  that  he 
lived  to  obey  and  magnify  the  law  in  our  room  ;  that  he  suf- 
fered unto  death  to  satisfy  divine  justice  for  our  sins  ;  that  he 
arose  from  the  dead,  and  ascended  to  the  right  hand  of  God 
to  administer  the  blessings  of  redemption  to  his  covenant 
seed :  and  that  he  is  able  to  save  to  the  uttermost  all  that 
come  unto  God  by  him. 

I  proceed,  then,  to  lay  before  you,  with  all  the  distinctness 
of  which  I  am  capable, 

THE  PECULIAR  EXCELLENCES  OF  THE  GOSPEL. 

In  announcing  my  design,  I  feel  myself  compelled,  in 
order  to  prevent  undue  expectation  on  the  part  of  my  audience, 
to  explain  the  sense  in  which  I  use  the  terms  employed  in 
the  proposition. 

Gospel,  from  the  German  Got-spell,  signifies  a  good  word, 
and  corresponds  precisely  with  the  original  expression  in  the 
New  Testament,*  literally  rendered,  as  in  the  text,  good 
tidings.  It  is  the  word  of  Christ  in  the  revelation  of  his 
grace:  It  is  Christianity  itself,  very  justly,  as  well  as  em- 
phatically, called  Evangelical  Religion. 

The  peculiar  excellences  of  evangelical  religion  are  those 
good  things,  which  belong  exclusively  to  Christianity  ;  and 
which  also  are  superior  in  value  to  any  thing  which  apper- 
tains to  any  other  system  of  religion  whatsoever.  Every  re- 
ligion, however  mischievous  in  its  tendency,  and  false  in  its 
principal  doctrines,  holds  up  to  view  some  good  things  in 
common  with  divine  revelation.  The  Jew,  the  Pagan,  the 
Mahometan,  the  Deist,  and  the  Heretic  who  bears  the  Chris- 
tian name,  may  each  consistently  preach  and  write  many 
sound  sentiments,  recommend  general  morality,  and  urge  the 
necessity  of  preparation  for  a  world  to  come.  Any  of  these 
may,  consistently  with  his  own  religion,  descant  with  fervour 
and  with  eloquence,  though  not  evangelically,  yet  in  terms 
resembling  sermons  from  the  Christian  pulpit,  upon  the  im- 
portance of  devotion,  of  penitence,  of  self-denial,  and  of 
benevolence,  and  so  display  distinguished  talents  and  erudi- 
tion.    True  religion  has,  nevertheless,  its  own  characteristics. 

*  'Evayye\iov,  in  old  English,  Evangel,  or  Evangely.  The  verb 
tvayycXi^ojxai  employed  by  the  angel  to  the  shepherds,  I  evangelize,  is 
very  correctly  rendered,  I  bring  you  good  tidings — I  preach  the  gospel. 


24  THE   DISTINGUISHING  CHARACTERS 

It  has  properties  which  distinguish  it  from  every  other  sys- 
tem ;  and  these  properties  excel. 

It  is  not  the  object  of  this  discourse  to  explain  the  good 
things  which  evangelical  religion  holds  in  common  with  any 
other  system ;  nor  shall  I  undertake  to  show  how  far  other 
systems  may  be  indebted,  either  more  immediately  or  re- 
motely, to  Christianity  for  every  good  thing  which  belongs 
to  them.  It  is  my  design  to  distinguish  the  gospel  of  the 
grace  of  God  from  every  other  system,  by  specifying  its  own 
peculiar  excellences. 

Christianity,  alone,  establishes  friendship  between  God  and 
man  in  a  Mediator — Provides  perfect  satisfaction  to  divine 
justice  for  the  sinner's  transgression — Secures  a  change  of 
mind  from  sinfulness  to  holiness  by  supernatural  power — and, 
Communicates  a  full  title  to  a  place  in  heaven  on  account  of 
the  merits  of  another. 

These  are  its  peculiarities.  These  are  the  excellences  of 
evangelical  religion.  Judge  ye  whether  the  message,  that  an- 
nounces them  to  fallen  man, be  justlydenominated  good  tidings. 

1.  The  Christian  religion  alone  proposes  to  man  friend- 
ship and  communion  with  God  in  a  Mediator,  and  effects 
reconciliation  by  providing  a  Mediator  perfectly  qualified  for 
the  purpose. 

The  most  general,  and  at  the  same  time,  the  most  correct 
idea,  which  can  be  formed  of  religion,  is  a  friendly  connexion* 
between  the  reasonable  creature  and  the  Supreme  being: 
and  every  system,  ancient  and  modern,  true  or  false,  which 
bears  the  name  of  religion,  proposes  such  a  connexion  be- 
tween God  and  man,  as  shall  secure  to  the  children  of  men 
the  favour  and  protection  of  the  Deity. 

Socrates,  and  I  select  his  remarks  in  illustration,  because 
he  was  the  wisest  of  the  heathen,  declared,  just  before  he 
swallowed  the  poison  that  produced  his  death,  his  conviction 
of  the  immortality  of  the  soul,  and  of  the  future  happiness  of 
those  who  live  in  the  practice  of  a  divine  life. 

An  idolatrous  devotion  constituted  the  religion  of  this  dis- 
tinguished man.  "  We  may,"  said  he,  "  say  our  prayers  to 
the  Gods  as  it  is  our  duty ;  and  implore  them  to  make  our 
exit  from  this  world  and  our  last  stage  happy :  for  I  have  al- 

*  Religion,  is  fiom  the  Latin  Religio,  and  that  from  Religare,  to 
bind  ;  because  it  is  the  bond  of  connexion  with  God.  Lactantiiis  ait 
reUgionem  dici  a  reUgando.  Sunt  dicti  rehgiosi  ex  relegendo  ;  ut  ele- 
gantes ex  eligendo,  tamquam  a  deligendo  diligentes,  ex  intelligendo 
intelligeutes. — Cic.  Nat.  Deorum. 


OF   EVANGELICAL    RELIGION.  25 

ways  heard  say,  that  we  ought  to  die  peaceably,  and  blessing 
the  Gods."  His  last  words  were  an  injunction  upon  his  spe- 
cial friend  to  sacrifice,  on  his  account,  a  cock  to  Esculapius : 
and  yet,  idolater  as  he  was,  with  all  his  reputation  for  phi- 
losophy, he  g-ave  utterance  to  sentiments  which  are  not  ex- 
celled by  many  professed  ambassadors  of  Jesus  Christ. 
"Athenians,  I  honour  and  love  you;  but  I  shall  choose 
rather  to  obey  God  than  you — the  divine  providence  will  not 
be  wanting — upon  departing  out  of  this  life,  two  ways  are 
open  to  us ;  the  one  leads  to  the  place  of  eternal  misery,  the 
other  conducts  those  to  the  happy  mansions  of  the  Gods  who 
have  retained  their  purity  upon  earth,  and  have  led  in  human 
bodies  a  life  almost  divine." 

A  mediator,  too,  by  whose  aid  God  is  rendered  propitious, 
is  admitted  by  other  systems  of  religion  than  that  which  is 
evangelical.  A  McffCTrn,  as  the  Greeks  call  a  mediator,  an 
intercessor,  or  an  umpire  in  case  of  controversy,  was  often 
employed  by  the  ancients  in  settling  strife.  The  idea  is  also 
familiar  to  men  of  our  own  age,  both  in  public  and  in  private 
life,  in  putting  an  end  to  contention  between  individuals  and 
rival  or  belligerent  commonwealths. 

It  is  easy  to  transfer  this  idea  to  our  relations  with  the 
Deity.  The  inferior  divinities  of  Pagan  mythology,  the 
demons  of  Plato  and  Socrates,  and  other  famous  philosophers 
of  the  heathen  school,  the  interceding  angels  and  saints  of 
the  great  Apostacy  which,  unhappily  for  the  repose  of  the 
world,  and  the  purity  of  the  church,  bears  the  Christian  name, 
are  so  many  mediators,  employed  by  the  disordered  fancy  of 
sinful  mortals  to  restore  them  to,  and  preserve  thern  in,  the 
favour  and  friendship  of  their  gods. 

The  gospel  is  distinguished,  from  those  systems  of  religion, 
which  admit  not  a  mediator,  and  from  those,  which  propose 
to  effect  reconciliation  with  God  by  such  means,  not  only  by 
revealing  a  Mediator  of  superior  excellency,  but  also  by 
securing  the  favour  and  friendship  of  God  vi  him.  There 
is  one  Mediator  between  God  and  man.  In  him  God  is  rec- 
onciled to  man.  In  him  man  is  reconciled  to  God.  In  him 
God  and  man  unite,  agree,  and  have  fellowship  one  with 
another.  Both  the  parties  are  not  merely  influenced  to  friend- 
ship by  a  proposed  arrangement  of  the  causes  of  variance, 
but  they  arc  both  in  foct  in  the  Lord  Jesus  Christ,  and  i/i  him 
are  inseparably  united  to  one  another.  ^5  thou^  Father^  art 
in  we,  and  I  in  ihee,  that  they  also  may  he  one  in  us*  This 
*  John  xvii.  21. 
3 


26  THE   DISTINGUISHING   CHARACTERS 

is  the  fact  which  alone  essentially  distinguishes  the  mediation 
of  the  gospel  from  every  other  kind  of  mediation  whatsoever. 
It  is  a  peculiar  excellence  of  the  evangelical  faith. 

Employ,  my  fellow-sinners,  whatever  other  agents  or  in- 
struments you  please  to  procure  the  favour  of  Jehovah  for 
your  souls  and  bodies ;  multiply  and  exalt  mediators  indef- 
initely ;  and  still  you  will  find  it  labour  in  vain  to  propose  a 
parallel  to  the  man  Christ  Jesus.  Assign,  also,  to  this  same 
personage,  all  the  employment  and  dignity  of  which  you  can 
conceive,  to  the  exclusion  of  the  idea  of  union  with  God  in 
him,  and  still  you  have  denied  the  evangelical  faith,  and  re- 
jected an  essential  part  of  the  good  tidings  of  Christianity. 

God,  the  only  Lawgiver  of  the  universe,  is  offended  at  the 
intelligent  creature  who  prostitutes  his  rational  powers  to 
oppose  his  equitable  government.  God  is  holy,  and  cannot 
behold  moral  evil  without  abhorrence.  God  is  just,  and  w^ill 
not  clear  the  guilty :  but  he  is  also  gracious,  and  has  pro- 
vided a  Mediator — his  own  Son.  God  so  loved  the  world  that 
he  gave  his  only  begotten  So?i,  that  ichosoevcr  helicveth  in  him 
should  not  perish^  but  have  everlasting  life.  The  Redeemer  is 
divine.  Christ  came,  who  is  over  all,  God  blessed  for  ever. 
Possessed  of  the  divine  nature,  he  assumed  the  nature  of  man. 
Forasmuch  as  the  children  were  partakers  of  flesh  and  blood, 
he  also  himself  took  part  of  the  same.  God  was  manifest  in 
the  flesh.  Thus  uniting  in  his  own  person  the  nature  of  both 
the  parties  at  enmity,  he  is  a  fit  Mediator  between  them  :  and 
both  meet,  willingly  in  fact,  as  well  as  by  nature,  in  him. 
In  him  it  pleased  the  Father  that  all  fulness  should  dwell. 
God  is  in  Christ  reconciling  the  world  unto  himself  We 
too  are  brought  to  him,  come  to  him,  and  are  found  in  him. 
There  is  therefore  now  no  condemnation  to  them  which  are 
in  Christ  Jesus. 

These,  then,  brethren,  are  good  tidings  communicated  to 
us  from  heaven  :  They  alone  reveal  a  Mediator,  who  is  both 
God  and  man,  and  in  whom  we  have  secured  to  us,  by 
covenant,  the  intimate  and  perpetual  friendship  of  a  recon- 
ciled God. 

2.  Christianity  is  the  only  religion  which  provides  perfect 
satisfaction  to  divine  justice  for  all  the  sins  of  them  who  are 
reconciled  to  God. 

Satisfaction  for  transgression  is.  in  all  cases,  necessary  to  the 
re-establishment  of  confidential  friendship.  It  is  indeed  more 
magnanimous  in  the  intercourse  of  man  with  man  to  pardon 
than  to  punish  private  injury.     In  this  world  of  imperfection, 


OF   EVANGELICAL    RELIGION.  27 

it  is  more  grateful  to  behold,  amidst  scenes  of  sin  and  wretched- 
ness, instances  of  grace  and  mercy,  than  indications  of  severity 
and  vengeance.  Notwithstanding  this  benign  feeling,  which 
is  no  doubt  occasioned  by  the  constitution  of  mercy  which 
heaven  hath  established,  in  subserviency  to  the  covenant  of 
grace,  for  the  government  of  the  present  world,  it  is  still 
remarkable  that  no  confidence  can  be  mutual  between  the 
offender  and  the  offended  unless  the  former  has  given,  and 
the  latter  has  received,  satisfaction.  The  man  who  has  com- 
mitted an  injury,  and  has  not  virtue  enough  to  make  repara- 
tion, acting  upon  this  principle,  is  always  the  enemy  of  the 
once  injured  person,  and  he  who  has  been  aggrieved,  although 
he  may  forgive,  will  not  confide  in.  the  aggressor  until,  by 
apology,  by  compensation,  by  penitence,  or  general  character, 
he  becomes  satisfied  as  to  the  friendship  of  his  antagonist. 

There  are  cases,  too,  occurring  in  the  intercourse  of  man 
with  man,  and  of  nation  with  nation,  when  an  evil  once  com- 
mitted, or  an  injury  inflicted,  cannot  be  undone  or  repaired. 
The  penitent  may  return  property,  and  so  repair  the  injury 
committed  by  robbery  ;  but  murder  is  without  remedy,  be- 
cause life  cannot  be  restored  by  created  power.  Punishment, 
due  in  all  cases  to  transgression,  must  be  remitted  where 
satisfaction  has  taken  place  :  but  unexpiated  guilt  necessarily 
excludes  the  criminal  from  favour  under  a  righteous  juris- 
prudence. 

Such  ideas  of  moral  order  are  always  more  or  less  famil- 
iar to  those  who  have  moral  faculties  ;  and  they  are  applica- 
ble also  to  our  relations  with  Deity.  Men,  in  every  age, 
feeling  themselves  transgressors  of  the  law  of  God,  have 
sought  out  for  some  means  of  expiation  ;  and  every  species 
of  religion  proposes  something,  either  in  the  character  of 
man,  or  to  be  obtained  without  him,  which  shall  serve  as  an 
atonement  for  his  iniquities.  While  the  fanatic  proposes  his 
own  inward  raptures  as  a  covering  for  his  imperfections,  men 
of  colder  temperament  hold  up  the  supposed  excellences  of 
their  character  to  shield  them  from  the  punishment  invited 
by  their  misconduct.  By  far  the  greater  part  of  mankind, 
however,  look  around  them  for  some  gift  to  present  to  their 
deities,  in  order  to  conciliate  their  favour.  Sacrifices  and 
offerings  of  this  description  constituted  a  great  part  of  the 
devotional  exercises  of  the  heathen  world.  Voluntary  ab- 
stinence, pilgrimages,  prayers,  and  penance  have  also,  as  well 
as  the  slain  victim,  been  severally  employed  by  superstition 
in  giving  satisfaction  for  sin. 


28  THE   DISTINGUISHING   CHARACTERS 

A  review  of  the  several  systems  of  religion  which  have 
from  time  to  time  appeared  among  men,  will  sufficiently  show 
the  universality  of  some  sense  of  moral  evil,  and  of  the  neces- 
sity of  having  something  to  appease  the  divinity  ;  but  it  will 
also  show  that  the  sentiments  of  men  unenlightened  by  the 
gospel,  have,  always  upon  these  subjects,  been  partial  and 
inaccurate.  All  who  do  not  embrace  the  evangelical  doc- 
trine, with  the  exception  of  those  few  friends  of  immorality 
who  esteem  no  crime  worthy  of  punishment,  unite  in  the  dis- 
tinction, which  our  Reformers  exposed  in  the  Catholic  Apos- 
tacy,  of  sins  into  venial  and  mortal.  Christianity  alone  reveals 
the  necessity  of  perfect  satisfaction  to  divine  justice  for  every 
act  of  transgression,  and  points  out  the  sacrifice  by  which  it 
is  actually  made.  If  there  be  any  one  principle  more  clearly 
revealed,  more  important,  and  more  frequently  inculcated  than 
another,  it  is  this  :  Without  shedding  of  blood  there  is  ?io 
remission.  There  is  no  venial  sin:  for  every  sin  deserves  the 
wrath  of  God,  both  in  this  life  and  in  that  which  is  to  come ; 
and,  the  Redeemer  of  Israel,  in  bearing  our  punishment,  satis- 
fied the  demands  of  justice  for  every  transgression.  No  other 
religion,  but  the  gospel,  provides  such  satisfaction.  This  is 
of  course  one  of  its  peculiar  excellences.  It  is  good  news  to 
the  poor  awakened  sinner,  that  the  blood  of  the  Covenant 
cleanses  from  all  sin. 

I  use,  my  brethren,  in  this  connection,  in  preference  to  the 
word  atone^  the  expression  "  satisfy  divine  justice"  for  our  sins, 
not  merely  out  of  deference  to  the  excellent  compilers  of  our 
acknowledged  ecclesiastical  standards,  but  chiefly  because  this 
phrase,  although  rarely  used  in  modern  pulpits,  has  not  been 
as  yet  rendered  indefinite  or  unintelligible.  It  is  scarcely  pos- 
sible to  live  in  the  habit  of  saying,  that  Christ  satisfied  divine 
justice  for  our  sins,  and  yet  deny  that  they  needed  such  satis- 
faction. It  is  scarcely  possible  to  live  in  the  habit  of  saying, 
that  Christ  satisfied  divine  justice  for  our  sins,  and  yet  affirm 
that  justice  also  admits  of  their  punishment  after  it  is  satisfied. 
It  is  not  possible  for  the  reasonable  creature  to  believe,  that  the 
Surety  satisfied  divine  justice  for  the  sins  of  those  who  are 
suffering  in  the  everlasting  fire  the  punishment  of  those  very 
sins.  I  readily  admit,  that  the  two  expressions,  "  Satisfaction 
for  sin,"  and  "Atonement  for  sin,"  are,  in  their  proper,  if  not 
in  their  modern  use,  perfectly  synonymous ;  and  that  both 
exclude  any  subsequent  punishment ;  that  each  implies  the 
reconciliation  of  the  parties  at  variance :  and  yet,  somehow 
it  has  come  to  pass,  that  very  discerning  men  have  made 


OF   EVANGELICAL   RELIGION.  29 

themselves  familiar  with  ideas  of  an  atonement,  which  they 
revere  as  complete,  although  it  neither  satisfies  justice  nor 
procures  reconciliation.  So  powerful  is  the  influence  of 
habit,  that  we  use  terms,  without  knowing  their  import,  be- 
cause we  have  been  accustomed  to  them.  But  sure  I  am, 
that  no  man  will,  in  the  common  concerns  of  life,  in  the  courts 
of  law,  or  in  the  public  transactions  of  nations,  consider  that 
atonement  as  complete,  which  is  not  satisfactory,  nor  that 
satisfactory,  which  does  not  set  future  controversy  aside,  pro- 
duce reconciliation,  and  exclude  further  punishment. 

Atonement,  of  whatever  kind,  always  implies  a  previous 
understanding  between  the  parties,  that  what  is  offered,  as 
such,  by  the  one,  shall  be  received,  as  satisfactory,  by  the 
other.  A  Sacrifice  may  indeed  be  made  and  is  often  made, 
without  any  antecedent  agreement,  and  without  any  subse- 
quent acknowledgment ;  but  Atonement  cannot  possibly  be 
considered  irrespectively  of  a  contract  stipulating  that  the 
sacrifice  shall  be  accepted  as  compensation  for  the  offence. 
The  offering,  presented  with  intent  to  conciliate,  may  be  in 
itself  of  little  value,  or  it  may  be  of  transcendent  worth  ;  it 
may  be  effectual  or  ineffectual  to  its  purpose,  if  no  previous 
agreement  exist:  but  atonement,  being  the  satisfaction  required 
and  given  for  the  injury ;  it  is  impossible  to  conceive  of  it  as 
either  indefinite  or  ineffectual.  This  would  be  to  deny  the 
doctrine  of  atonement  altogether.  It  is  probably  the  mistake 
of  not  distinguishing  between  the  sacrifice  itself,  and  the  effect 
produced  by  it,  that  has  occasioned  so  much  diversity  of  opin- 
ion among  Christians  relative  to  the  extent  of  the  satisfaction 
given  to  divine  justice  by  the  death  of  the  Son  of  God.  The 
Sacrifice  is  intrinsically  of  infinite  Avorth ;  but,  the  atonement 
produced  by  it,  is  defined  by  previous  compact — The  eternal 
Covenant  of  Redemption  and  of  Grace. 

It  is  then  a  peculiar  excellency  of  evangelical  religion,  that 
it  secures  reconciliation  with  God  upon  the  footing  of  perfect 
satisfaction  made  to  divine  justice  for  all  the  sins  of  Christ's 
spiritual  seed.  The  Son  of  God  became  the  Son  of  man  also. 
He  is  himself  the  Priest,  himself  the  Sacrifice,  himself  the 
Altar  which  sanctifies  the  gift.  He  acted  in  the  name  and 
in  the  room  of  his  people.  He  said,  It  is  finished  :  and  God 
is  well  pleased.  He,  through  the  eternal  Spirit,  offered  him- 
self without  spot  to  God  ;  and  by  this  one  offering,  he  hath 
perfected  for  ever  them  that  are  sanctified. 

3.  Evangelical  religion,  alone,  secures  to  man  a  change 
of  mindj  by  supernatural  power,  from  sinfulness  to  holiness. 


30  THE   DISTINGUISHING  CHARACTERS 

The  benefits  of  pure  morals  are  obvious  to  every  one :  and 
every  scheme  of  religion  proposes  some  restraints  upon  vice. 
The  very  idea  of  society,  includes  the  use  of  means  for  the 
preservation  of  order,  the  maintenance  of  justice,  and  for  the 
reformation  or  punishment  of  transgressors,  in  order  to  pro- 
mote the  public  morality.  Plans  for  instructing  youth,  in 
useful  knowledge,  for  restraining  their  eager  passions,  and 
for  establishing  among  all  classes  habits  of  regularity,  have, 
in  every  part  of  the  civilized  v^orld,  been  esteemed  and  recom- 
mended. The  sense  of  right  and  wrong,  so  universal  among 
mankind,  refers,  however,  to  a  higher  authority,  than  the 
spontaneous  regulations  of  social  life.  Conscience  derives  its 
force  from  the  consideration  of  some  invisible  superior,  who 
is  at  once  the  Lawgiver,  the  Witness,  and  the  Judge  of  moral 
conduct.  Men's  ideas  of  morality  cannot,  therefore,  fail  to 
be  greatly  affected,  by  the  opinions  which  they  entertain  re- 
specting the  attributes  of  the  object  of  their  adoration  :  and 
the  moral  tendency  of  the  doctrines,  if  it  can  be  correctly  esti- 
mated, furnishes  an  excellent  criterion,  at  all  times,  of  its 
truth  and  its  worth.  However  numerous  and  powerful  may 
be  the  other  causes  which  affect  the  condition  of  morals  in 
any  community,  we  are  able  generally  to  learn  from  it  the 
character  of  their  gods  and  their  worship  ;  and  for  the  same 
reason  we  may  also  conjecture  what  is  the  state  of  morality 
among  a  people  from  a  knowledge  of  the  attributes  which 
they  ascribe  to  their  Deities.  The  licentious  votaries  of 
Comus,  of  Venus,  and  of  Bacchus,  as  well  as  the  ferocious 
followers  of  Thor,  of  Woden,  and  of  Freya,  will  bear  upon 
their  hearts  the  image  of  their  respective  gods. 

From  the  state  of  Society,  from  time  to  time,  among  the 
descendants  of  Abraham,  it  is  not  difficult  to  ascertain,  whether 
they  were  most  in  the  habits  of  worshipping  the  Lord  God 
of  Israel,  or  of  bowing  the  knee  to  Baal,  and  sacrificing  to 
Moloch. 

While  the  moral  tendency  of  the  Christian  religion  evinces 
its  decided  superiority  to  every  other  system,  it  is  peculiarly 
characterized  by  making  effectual  provision  for  the  reforma- 
tion of  the  heart  and  the  life.  This  provision  consists,  not 
merely  in  furnishing  the  best  instruction  and  the  most  power- 
ful motives  to  a  life  of  righteousness,  but,  principally,  in  giving 
absolute  effect,  to  these  means  of  improvement,  by  the  power 
of  the  Holy  Ghost.  Revelation  makes  present  always,  to  our 
immortal  minds,  one  infinitely  glorious  God  ;  the  Creator  and 
Governor  of  the  universe,  in  whom  we  live,  and  move,  and 


OF   EVANGELICAL    RELIGION.  31 

have  our  being,  and  in  whom  all  things  consist.  It  makes 
him  present  to  us,  in  the  midst  of  our  wants  and  our  enjoy- 
ments, exclusively  the  object  of  our  fears  and  our  hopes, 
Jehovah,  possessed  of  all  perfection,  without  one  discordant 
attribute,  is  himself  wisdom,  goodness,  power,  truth,  love,  im- 
mense, unchangeable,  and  eternal.  This,  Christian,  is  your 
God.  The  Father,  the  Son,  and  the  Holy  Ghost,  one  God: 
He  is  the  object  of  your  adoration  ;  to  him  you  are  baptized  ; 
and  from  him  you  receive  the  blessing. 

When  God  created  man,  he  did  not  leave  him  to  live  at 
random.  He  impressed  a  law  upon  his  heart.  He  reiterated 
his  precepts  with  an  Almighty  voice  from  the  flaming  heights 
of  Sinai.  He  wrote  them  on  Tables  of  Stone.  He  gave  them 
to  us  in  the  Bible :  and  he  hath  made  an  everlasting  impres- 
sion of  them  on  the  tables  of  our  renovated  hearts.  Whereof 
the  Holy  Ghost  also  is  a  icitncss  to  us :  for  after  that  he  had 
said  before^  This  is  the  Covenant  that  I  loill  make  with  them  ; 
after  those  days^  saith  the  Lord,  I  tvill  put  my  laws  into  their 
hearts,  and  in  their  minds  ivill  I  lorite  them. 

Christianity  provides  directions  for  every  relation  and  every 
condition  of  life.  It  is  a  rule  of  conduct  to  the  magistrate 
and  minister,  to  the  father  and  the  son,  to  the  husband  and 
the  wife,  to  the  neighbour  and  the  stranger  ;  and  especially 
to  the  whole  household  of  faith.  It  is  a  lamp  suspended  over 
the  path  of  the  poor,  the  industrious,  and  the  opulent,  which 
gives  light  that  shineth  more  and  more  unto  the  perfect  day. 
It  allays  resentment.  It  cherishes  contentment.  It  encourages 
magnanimity,  benevolence,  and  beneficence  ;  and  sanctifies 
the  disposition  to  piety  and  truth,  until  the  man  of  God  be 
perfect,  thoroughly  furnished  unto  all  good  works. 

Evangelical  religion  describes  holiness  in  the  clearest  terms; 
requires  it  by  the  purest  precepts ;  illustrates  it  by  the  best 
examples  ;  and  urges  it  by  the  tenderest  motives,  and  under 
the  most  awful  and  solemn  sanctions :  But  it  is  peculiarly 
distinguished  from  every  other  kind  of  religion,  of  whatever 
name,  by  certainly  providing  for  the  communication  of  holi- 
ness to  the  mind  of  sinful  man,  by  supernatural  power.  In 
this,  the  gospel  stands  alone.  In  recommending  morahty, 
other  systems  may  imitate,  though  they  cannot  equal  it; 
but,  this  alone  provides  the  washing  of  regeneration,  and  re- 
newing of  the  Holy  Ghost. 

Fallen  man  is,  by  nature,  a  sinner.  He  is  dead  in  tres- 
passes and  in  sins — "  w^holly  defiled  in  all  the  faculties  and 
parts  of  soul  and  body.     By  this  original  corruption,"  I  use 


32  THE    DISTINGUISHING    CHARACTERS 

the  words  of  our  ecclesiastical  standards,  "  wc  are  utterly  in- 
disposed, disabled,  and  made  opposite  to  all  good.  Man,  by 
his  fall,  hath  wholly  lost  all  ability  of  will  to  any  spiritual 
good — He  is  not  able,  by  his  own  strength,  to  convert  him- 
self, or  to  prepare  himself  thereunto."  Man  is  indeed  natu- 
rally a  moral  agent.  Intellect,  he  possesses  ;  Conscience,  he 
possesses  ;  Will,  he  possesses.  He  is,  consequently,  a  subject 
of  moral  law  and  government.  He  has  the  power  of  per- 
ceiving what  is  before  him  ;  the  sense  of  right  and  wrong; 
and  liberty  of  choosing  his  own  course  of  life.  These  are 
moral  faculties  ;  they  constitute  him  a  moral  agent.  They 
are  natural  faculties ;  they  are  a  part  of  the  constitution  of 
human  nature:  But  no  exertion  of  these  faculties,  unassisted 
by  supernatural  power,  can  possibly  produce  holiness.  En- 
large them  as  you  will;  strengthen  them,  indefinitely,  if  you 
please  ;  without  divine  grace,  there  is  no  ability  to  will  or  to 
do  what  is  spiritually  good.  However  powerful  the  intellect, 
it  is  still  spiritually  blind.  However  acute  the  moral  sense, 
it  is  still  the  guilty  conscience.  However  efficient  the  will, 
it  is  still  but  vigorous  in  evil.  This  is  human  nature  cor- 
rupted. Give  it  what  degrees  of  power  you  will ;  increase 
it  again  ten  thousand  fold  ;  let  it  at  once  exert  all  its  ability: 
This  augmented  natural  ability,  in  all  its  exertions,  is  evil 
continually.  It  is  impossible  it  were  otherwise  ;  for  it  is 
nature  still.  Whatsoever  is  born  of  the  flesh,  is  flesh :  and 
the  carnal  mind  is  emnity  against  God  ;  for  it  is  not  subject 
to  the  law  of  God,  neither  indeed  can  be.  It  is  still  corrupt 
nature.  So  then  they  that  are  in  the  fleshy  cannot  please  God. 
There  is  no  remedy,  but  a  change  of  nature:  and  a  change 
of  nature  requires  supernatural  po\ver. 

To  be  carnally  minded,  is  death.  Yes,  brethren,  it  is 
death  ;  and  if  there  be  natural  ability  in  fallen  man  to  effect 
upon  himself  regeneration  of  nature,  then  is  death  no  longer 
the  extinction^  but  the  creator  of  life.  Then,  too,  shall  bodies 
form  themselves  from  the  dust :  souls  shall  become  their  own 
creators:  the  dead  shall  by  their  own  ability  burst  forth  from 
their  tombs:  worlds  shall  call  themselves  into  existence;  and 
we  shall  cease  to  insult  your  understandings  with  the  delusive 
evangelical  message. 

But,  no  !  brethren  ;  rather  let  every  mouth  be  stopped,  and 
all  the  world  become  guilty  before  God.  I  bring  you  good 
tidings.  What  is  impossible  with  man,  is  possible  with  God. 
Although  by  nature  dead,  your  life  is  hid  with  Christ  in 
God.     And  you  hath  he  quickened,  who  were  dead  in  tres- 


OF    EVANGELICAL    RELIGION.  33 

passes  and  sins :  For  we  are  his  workmanship  created  in 
Christ  Jesus  unto  good  works.  It  is  the  Spirit  that  quicken- 
eth.  Whatsoever  is  born  of  the  Spirit  is  spirit.  He  that 
began  this  good  work  shall  carry  it  on  to  the  day  of  Jesus 
Christ.  For  whom  he  did  predestinate,  them  he  also  called ; 
whom  he  called,  them  he  also  justified ;  and  whom  he  justi- 
fied, them  he  also  glorified.  We  all  with  open  face,  behold- 
ing as  in  a  glass  the  glory  of  the  Lord,  shall  be  changed 
into  the  same  image  from  glory  to  glory,  as  by  the  Spirit  of 
the  Lord. 

4.  Evangelical  religion  secures  for  believers  a  title  to  a 
place  in  heaven,  on  account  of  the  merits  of  another — the 
merits  of  their  Redeemer. 

By  grace  are  ye  saved  through  faith  ;  and  that  not  of  your- 
selves; it  is  the  gift  of  God:  not  of  works,  lest  any  man  should 
boast.  That  as  sin  hath  reigned  unto  death,  even  so  might 
grace  reign  through  righteousness  unto  eternal  life,  by  Jesus 
Christ  our  Lord. 

Every  religion,  I  am  aware,  proposes  to  its  devout  followers, 
exemption  from  endless  punishment,  and  happiness  in  the 
world  to  come.  So  far,  these  systems  occupy  common  ground 
with  the  gospel ;  and  alas !  many  who  profess  the  faith  of 
Jesus  Christ,  are  contented  to  occupy  no  more,  through  life, 
than  common  ground  with  them.  They  found  their  hopes 
of  future  happiness,  upon  some  inherent  or  acquired  excel- 
lency, distinguishing  themselves  from  others  of  their  fellow- 
men.  These  qualities,  of  their  personal  character,  upon 
which  their  hopes  repose,  may,  indeed,  as  custom,  or  educa- 
tion, or  convenience  dictates,  be  represented  as  conferred  upon 
them  by  favour  from  on  high ;  and  thus,  while  they  speak 
in  terms  of  modesty,  and  cast  the  veil  of  affected  humility, 
over  their  pride;  they  still  rest  their  hopes  of  admission  into 
heaven,  upon  some  attribute  of  their  own  moral  character, 
whatever  may  be  the  manner  in  which  it  was  communicated 
or  acquired.  Ascribe,  as  you  please,  my  hearers,  the  good 
qualities  of  your  heart  and  life,  to  your  natural  constitution, 
to  your  improvement  of  opportunities,  to  your  friends,  to  your 
education,  to  your  church  or  country,  to  the  general  providence 
or  the  special  grace  of  God  ;  refer  your  personal  goodness 
to  whatever  source,  if  you  rest  upon  it  your  title  to  celestial 
blessedness,  and  make  it  the  foundation  of  your  faith  and 
your  hope,  you  subvert  the  gospel,  and  are  not  yet  essentially 
different  from  the  heathen.  The  righteousness  of  Jesus 
Christ,  the  Mediator,  is  alone  the  condition  of  the  gracious 


34  THE    DISTINGUISHING   CHARACTERS 

covenant  which  provides  for  the  salvation  of  human  sinners. 
Upon  that  only  is  the  promised  beatitude  suspended  by  Jeho- 
vah :  that  alone  constitutes  the  title  of  believers  to  the  ever- 
lasting inheritance.  Good  qualities,  supernaturally  communi- 
cated, do  indeed  belong  to  believers  :  good  works,  by  the 
grace  of  God  and  the  influence  of  the  Holy  Spirit,  are  cer- 
tainly performed  by  them :  Without  personal  holiness,  no 
man  shall  see  the  Lord  in  heaven  :  Our  sanctification,  even 
unto  perfection,  is  our  fitness  for  the  company  and  the  enjoy- 
ments of  the  celestial  mansions  ;  but  the  merits  of  Christ's 
obedience  and  death,  is  alone  our  right  to  the  possession  of 
eternal  glory.  Other  foundation  can  no  man  lay,  than  that 
which  is  laid,  which  is  Jesus  Christ. 

It  is  a  peculiar  part  of  the  evangelical  message,  to  offer, 
upon  the  divine  authority,  this  good  title  to  miserable  and 
condemned  sinners.  The  reception  of  Christ's  righteousness, 
is  the  reception  of  the  title  to  happiness.  Union  with  Jesus 
Christ  is  alone  the  means  of  communion  with  him  in  his  per 
feet  righteousness  ;  and  this  union  is  effected  by  faith  in  his 
name.  He  that  believeth  shall  be  saved.  There  is,  therefore, 
noio  no  condemnation  to  them  which  are  in  Christ  Jesus.  Had 
our  own  superior  improvement  of  means,  been  the  ground  of 
our  acceptance  with  God,  or  the  cause  which  made  us  to 
differ  from  our  fellow-sinners,  then  indeed  should  we  have 
cause  to  boast  of  that  superiority.  Then  should  we  reverse 
the  language  of  the  saints,  and  say.  Lord,  unto  us,  Lord,  unto 
us,  be  at  least  a  share  in  the  glory.  Were  our  title,  to  repose 
among  the  blessed,  founded  upon  our  own  intrinsic  merit,  in 
obedience  to  the  divine  law,  then  too  doth  righteousness  come 
by  that  law,  and  Christ  is  dead  in  vain.  We,  however,  have 
not  so  learned  Christ.  God  forbid  that  I  should  glory,  save 
in  the  cross  of  our  Lord.  He  loved  us,  and  w^ashed  us  from 
our  sins  in  his  own  blood ;  he  made  us  kings  and  priests  unto 
God  ;  and  unto  him  be  the  glory  for  ever  and  ever.     Amen  ! 

CONCLUSION. 

From  this  review,  of  the  distinguishing  excellences  of 
evangehcal  religion,  loe  may  derive  an  argument  for  preach- 
ing the  gospel  of  God  with  fidelity  ;  and  you  may  learn  how 
to  receive  the  glad  tidings.  Let  us  join  these  two  together 
in  the  concluding  remarks. 

Seeing  the  gospel  of  the  grace  of  God  is  good  news  to  all 
people,  it  is  an  honourable  office  with  which  its  preachers  are 
invested  ;  and  it  is  worthy  of  all  acceptatiori. 


OF   EVANGELICAL   RELIGION.  35 

Angels  are  not  unwilling  to  consecrate  their  time  and  their 
talents  to  the  publication  of  this  gracious  message  ;  and  shall 
not  we,  who  hope  for  the  salvation  of  our  own  souls,  take 
pleasure  in  delivering  to  you  the  truth  as  we  have  ourselves 
received  it  from  the  Lord  ?  No  time,  no  talents  can  be  better 
or  more  agreeably  occupied  than  in  this  employment. 

To  preach,  is  to  publish  as  a  herald^  not  merely  an  amnesty 
for  the  rebel ;  not  that  he  may  be  introduced  in  oblivion  of 
the  past  into  a  new  probation  :  it  is  to  publish  permanent 
pardon  and  perfection  of  blessedness,  procured  for  the  chief 
of  sinners  by  the  Son  of  God,  and  freely  offered  in  his  name 
for  ever  and  ever.  In  preaching  the  gospel  we  announce 
facts  certified  to  us  by  the  testimony  of  God  :  we  declare  the 
doctrine  revealed  for  the  instruction  of  men  in  righteousness ; 
and  we  offer  to  sinners  everlasting  life.  If  these  subjects  are 
not  worthy  of  our  best  exertions,  when  we  stand  forth  on  the 
Lord's  day  to  address  the  assembled  people,  it  is  impossible 
to  conceive  of  any  thing  that  should  command  attention  or 
inspire  with  persuasive  zeal. 

The  FACTS,  which  it  is  our  privilege  to  announce  to  our 
brethren,  are  of  the  most  interesting  kind.  They  are  sup- 
ported by  evidence  not  to  be  questioned — the  divine  testimony. 
They  respect  God,  and  man,  and  the  only  Mediator  between 
God  and  man,  together  with  all  that  Jehovah  has  done  for 
the  salvation  of  his  fallen,  offending,  and  unworthy  creatures. 
Come.,  hear.,  all  ye  that  fear  God,  and  I  will  declare  what  he 
hath  done  for  my  soul.  The  existence  and  perfections  of  God; 
the  existence,  the  fall,  the  guilt,  the  corruption,  and  the  misery 
of  man,  are  facts  presupposed  in  the  revelation  of  grace ;  but 
they  are  distinctly  asserted  in  the  sacred  volume,  and  repeat- 
edly set  forth  as  articles  of  our  faith.  The  appointment  of  a 
redeeming  Head  before  the  world  began  ;  the  appearance  of 
the  Son  of  God  in  our  nature  ;  his  birth,  life,  death,  and 
resurrection  ;  the  perfection  of  his  atonement ;  the  efficacy 
of  his  intercession  ;  the  glory  and  power  of  his  exaltation  ; 
his  superintending  providence  ;  his  miracles  ;  his  gracious 
influence  on  the  souls  of  his  sons  and  his  daughters,  all  are 
facts,  declared  in  his  word,  which  we  are  employed  to  an- 
nounce for  your  information,  and  which  you  are  under  obli- 
gation to  receive  with  full  assurance  of  faith  in  the  veracity 
of  God. 

In  announcing  the  peculiar  facts,  asserted  in  the  revelation 
of  divine  grace,  we  are  neither  to  forget  nor  to  conceal,  that 
many  of  them  are  mysterious  and  inexplicable  by  man.    This 


36  THE    DISTINGUISHING    CHARACTERS 

inexplicability  is,  however,  no  reason  why  we  should  not  pro- 
claim the  fact,  or  why  you  should  not  believe  it  when  pro- 
claimed in  the  name  of  the  Lord.  It  is  no  apology  for  infi- 
delity. When  we  make  a  demand  upon  your  faith  in  a  mat- 
ter of  fact,  it  is  not  in  the  explanation^  but  in  the  reality  of  the 
fact,  that  we  require  you  to  believe.  We  call  your  attention 
only  to  the  evidence  that  so  it  is  ;  and  we  do  not  pretend  in 
every  case  to  understand  or  to  explain  how  this  comes  to  be 
the  case.  You  see  the  sun.  This  is  the  fact.  I  understand 
the  assertion.  You,  too,  understand  and  believe  it,  on  the 
testimony  of  your  own  senses.  But  the  unlettered  man  knows 
nothing-  of  the  laws  of  vision  ;  nor  is  the  philosopher  capable 
of  explaining  the  nature  of  the  solar  ray  and  of  the  body  from 
which  it  emanates  :  much  less  can  he  declare  the  manner  in 
which  the  soul  holds  communion  with  matter  in  the  percep- 
tion of  outward  objects.  We  are  surrounded  with  mysteries. 
Every  phenomenon  \\i  the  natural  world,  every  event  in  the 
moral  world,  leads  immediately  or  ultimately  to  something 
inexplicable.  It  must  be  so.  We  are  finite  creatures.  How- 
ever proud  and  aspiring,  we  have  but  limited  capacities. 
The  ministers  of  the  gospel  may  not  pervert  this  principle 
for  the  purpose  of  uttering  absurdities,  or  demanding  of  their 
hearers  faith  in  contradictory  assertions. 

We  are  not  to  explain  what  we  do  not  understand,  nor  to 
utter  any  proposition  which  is  not  inteUigible.  It  is  impossi- 
ble to  believe  any  assertion  further  than  its  meaning  is  com- 
prehended. I'\acts  inexplicable  are  nevertheless  daily  admit- 
ted ;  and  the  admission  is  reasonable.  The  evidence  is  one 
thing,  and  the  ex-planation  another. 

There  are  three  great  facts,  to  be  announced  by  evangel- 
ical ministers,  against  which,  on  account  of  their  importance, 
almost  all  heresy  militates.  The  union  of  three  persons  in 
the  Godhead,  the  union  of  two  distinct  natures  in  the  person 
of  Jesus  Christ,  the  union  of  all  believers  with  their  Head 
and  Lord.  They  are  great  mysteries,  inexplicable  indeed  in 
many  respects,  but  asserted  in  language  perfectly  intelligible. 
The  evidence  of  these  facts,  is  the  testimony  of  God  that  can- 
not lie. 

"  There  are  three  persons  in  the  Godhead,  the  Father,  the 
Son,  and  the  Holy  Ghost,  and  these  three  are  one  God." 
"  The  Redeemer  of  God's  elect,  is  both  God  and  man  in  two 
distinct  natures  and  one  person."  "All  believers  are  spirit- 
ually and  mystically,  really  and  inseparably  united  to  Christ.' 

These  are  the  great  mysteries  of  our  religion.     There  is 


OF   EVANGELICAL   RELIGION.  37 

no  error  of  importance  in  relation  to  personal  piety,  which 
does  not  militate  against  some  one  of  those  scriptural  facts. 
They  are,  however,  all  asserted  in  the  word  of  God.  The 
terms  of  the  assertion,  are  as  easily  understood,  as  the  follow- 
ing familiar  expressions :  the  grass  grows,  the  tide  flows,  and 
the  wind  blows.  The  assertion  in  all  these  cases  meets  with 
full  credit,  although  we  should  never  be  able  to  explain  or 
comprehend  the  whole  doctrine  of  vegetation,  or  of  the  cur- 
rents of  the  air  and  the  ocean,  in  all  its  parts  and  principles. 
And  it  is  as  reasonable  to  believe  what  God  declares  in  his 
holy  word,  as  it  is  to  credit  what  he  reveals  to  our  senses  in 
the  constitution  of  the  world.  With  confidence  and  with  de- 
light, we  preach  these  facts  in  the  congregation  ;  and  w^ith 
faith  you  embrace  them.  So  did  the  apostles.  We  believe 
and  are  sure  that  thou  art  that  Christy  the  So?i  of  the  living 
God. 

2.  Preaching  the  gospel  also  includes  a  declaration  of 
THE  DOCTRINES  OF  iNSFiRATioN  for  your  instruction  in  right- 
eousness. Every  fact  asserted,  is  itself  a  doctrine  to  be  taught; 
and  all  the  facts  upon  record  in  the  Bible  are  designed  to 
establish  and  illustrate  principles  to  be  expounded  and  ap- 
plied. All  scripture  is  profitable  for  doctrine.  The  lights  of 
revelation,  kindled  by  the  grace  of  God  in  the  church  which 
he  hath  redeemed,  are  committed  to  the  ministers  of  religion, 
that,  as  lamp-bearers,  they  may  hold  them  up  constantly  burn- 
ing in  the  sanctuary.  To  us  it  is  pleasant,  brethren,  and  for 
you  it.  is  safe,  that  this  light  be  kept  pure,  and  constant ;  that 
it  be  made  to  shine  on  the  heart  and  the  path  of  every  pil- 
grim ;  and  that  it  be  diffused  over  all  lands.  Vain  is  their 
worship  who  teach  or  observe,  for  their  doctrines,  the  com- 
mandments of  men  :  But  the  law  of  the  Lord  is  perfect,  con- 
verting the  soul ;  the  commandment  of  the  Lord  is  pure, 
enlightening  the  eyes.  The  manifestation,  the  defence,  and 
the  application  of  truth  ;  of  religious  truth  ;  of  revealed  truth 
— this  is  the  great  work  to  which  the  ministers  of  Christ  con- 
secrate their  time  and  their  talents,  their  studies  and  their 
discourses.  It  is  both  their  business  and  their  joy.  If  the 
truth  should  be  obscured,  or  concealed,  or  perverted,  although 
the  forms  of  religion  should  continue,  religion  itself  would 
become  dark,  and  cold,  and  deadly.  If  the  gospel  be  hid,  it 
is  hid  to  them  that  are  lost.  It  is  in  the  light  of  the  Sun  of 
Righteousness  that  believers  grow  up  as  the  calves  of  the 
stall.  The  doctrines  of  true  religion,  coming  on  the  renewed 
intellect  in  the  Holy  Ghost  and  with  much  assurance,  the 

4 


38  THE   DISTINGUISHING   CHARACTERS 

saints  advance  in  holiness  and  in  comfort  through  faith  unto 
salvation. 

3.  Preaching  the  gospel  of  God  with  fidelity  implies  the 
OFFER  OF  LIFE  AND  IMMORTALITY,  in  Christ  Jesus  our  Lord,  to 
every  sinner. 

The  assertion  of  matter  of  fact,  and  the  exposition  of  doc- 
trine, both  lead  to  this  application.     Hereby,  the  door  of  faith 
is  set  open  to  the  Jew  and  the  Gentile,  the  bond  and  the  free. 
Every  gospel  hearer  is  invited,  commanded,  entreated,  to 
come  to  the  Lord  our  Redeemer  for  eternal  life.     Christ  is 
the  gift  of  God.     In  him  alone  is  salvation.     He  is  the  Cov- 
enant, and  in  him  are  all  the  promises  of  God.     He  himself, 
with  all  his  grace  and  his  blessings,  is  freely  offered  to  sin- 
ners of  the  human  family.     In  making  this  offer — the  gospel 
offer,  we  require  of  you  no  previous  qualification.     We  offer 
him  unconditionally  to  sinners.     We  preach  the  gospel  to 
every  creature.     We  wait  not  for  your  previous  reformation  ; 
for  your  previous  conversion  ;  for  your  previous  repentance 
or  conviction.     In  him  alone  are  life,  and  righteousness,  and 
holiness.     You  are  sinners.      You  have  need  of  a  Saviour, 
whether  you  are  sensible  of  it  or  not.     The  greater  your  in- 
sensibility, the  greater  your  need.     "  Christ  came  not  to  call 
the  righteous  but  sinners  to  repentance.     Let  the  wicked  for- 
sake his  way,  and  the  unrighteous  man  his  thoughts,  and  turn 
unto  the  Lord.     He  that  believeth  shall  be  saved."     We  offer 
Christ  and  salvation  to  you  upon  the  authority  of  God,  be- 
cause you  have  need  of  him :  for  no  other  reason  derived 
from  your  own  character,  but  that  you  are  by  nature  in  an 
estate  of  sin  and  misery.     Evangelical  preaching,  by  making 
such  an  offer,  sets  open  the  door  of  faith  to  the  sinner,  more 
clearly,  more  freely,  and  to  a  greater  extent,  than  any  system 
of  heresy  ever  can  consistently  do.     We  make  this  uncon- 
ditional offer  upon  solid  grounds,  and  without  coupling  it  with 
false  doctrines.      We  offer  salvation  in  Jesus  Christ  to  the 
chief  of  sinners,  as  a  matter  entirely  and  exclusively  of  the 
grace  of  God  ;  not  upon  the  ground  of  God's  ignorance  of 
those  who  shall  accept  and  be  saved :  for  the  fou?idation  of 
God  standeth  sure,  having  this  seal,  the  Lord  knoiveth  them  that 
me  his.     Not  upon  the  ground  of  man's  innate  ability  to  re- 
ceive the  offer  :  for  no  man  can  come  except  the  Father  draw 
him.     Not  upon  the  ground  of  the  undeterminateness  of  the 
number  that  shall  be  saved  :  for  as  many  as  are  ordained  to 
eternal  life,  shall  believe.     Not  upon  the  ground  of  an  indef- 
inite, unsatisfactory,  uncertain  atonement  irrespective  of  God's 


OF   EVANGELICAL   RELIGION.  39 

covenant ;  for  Christ  laid  down  his  life  by  previous  contract, 
and  the  blood  of  atonement  is  the  blood  of  the  Covenant.  No, 
beloved  brethren,  we  do  not  offer  you  the  salvation  of  God 
upon  false  principles  ;  but  upon  the  authority  of  the  divine 
commandment  requiring  us  to  do  so  ;  and  in  the  full  assu- 
rance, that  as  to  matter  of  fact,  there  never  was  a  single 
instance,  and  there  never  will  be  an  instance,  in  the  history 
of  the  universe,  of  a  sinner,  embracing  the  offer  by  faith  in 
Christ  Jesus,  who  shall  not  certainly  inherit  eternal  life.  The 
mouth  of  the  Lord  hath  spoken  it,  He  that  cometh  shall  in  no 
wise  he  cast  out ;  To  as  many  as  received  him,  to  them  gave  he 
foioer  to  become  the  sons  of  God.  So  we  preached  and  so  ye 
believed,  that  the  teacher  and  the  taught  may  rejoice  together 
in  "  the  glad  tidings  of  great  joy."     Amen. 


40  THE   NATURE   AND    ORIGIN 


THE   NATURE   AND   ORIGIN   OF   THE 
CHRISTIAN  LIFE. 


SERMON  II. 

John  iii.  7. — Marvel  not  that  I  said  unto  thee^  Ye  must  he  horn 
again. 

The  great  importance  of  the  Christian  religion  is  univer- 
sally admitted  by  all  who  have  intelligence  enough  to  form  an 
opinion  for  themselves  upon  the  subject.  Those  who  have, 
for  centuries,  laboured  in  vain  to  disgrace  and  to  destroy  it, 
confess  their  belief  of  its  vast  influence  over  human  affairs  ; 
and  they  who,  from  whatever  motive,  have  appeared,  from 
time  to  time,  in  its  defence  and  propagation,  acknowledge  its 
excellency  and  its  usefulness.  Those,  who  are  happy  enough 
to  feel  its  power,  are  not,  of  course,  ignorant  of  its  inestimable 
worth.  They  know  assuredly,  that  this  is  the  one  thing 
needful ;  that,  compared  with  its  enjoyments,  all  other  things 
are  but  loss.  What  inquiry  can  therefore  be  more  worthy 
of  the  reasonable  creature,  than  that  which  has  for  its  object 
the  principles  of  Christianity  % 

There  are  three  ways,  my  dear  brethren,  of  considering, 
for  our  own  improvement,  that  religion  which  we  believe, 
enjoy,  and  inculcate.  In  all  these  we  have  in  the  holy  Scrip- 
tures an  infallible  guide.  We  may  consider  it.  As  it  was 
laid  down,  before  the  world  began,  in  the  divine  counsels — 
As  it  was  taught,  secured,  and  exemplified  in  the  life  and 
death  of  our  Lord  Jesus  Christ — and,  As  incorporated  in  the 
belief,  and  experience,  and  practice  of  renewed  man. 

The  first  of  these  modes  is  the  most  scientific,  and  is  usually 
pursued  in  teaching  the  students  of  theology  a  knowledge  of 
the  sacred  system :  the  second  is  most  commonly  followed,  in 
their  pulpit  exhibitions,  by  those  preachers  who  are  determined 
not  to  know  any  thing  among  their  hearers  save  Jesus  Christ 
and  him  crucified :  and  the  third  is  occasionally  employed, 
both  from  the  pulpit  and  the  press,  with  design  so  to  apply  as 


OF   THE    CHRISTIAN   LIFE.  41 

well  as  expound  the  Christian  doctrine,  as  to  discover  to  the 
anxious  inquirer  his  own  actual  condition  in  relation  to  per- 
sonal religion. 

It  is  the  last  of  these  modes  which  I  have  resolved  to  pur- 
sue in  the  series  of  discourses  which  I  now  propose  to  deliver. 
I  begin  with  a  description  of  that  wonderful  change  which  is 
effected  upon  sinful  man  by  divine  power,  when  he  first  be- 
comes a  true  Christian.  To  this  object  my  text  directs  your  at- 
tention.    Marvel  not  that  I  said  unto  thee^  Ye  must  be  horn  again. 

You  will  find,  by  inspection  of  the  passage  of  Scripture  in 
which  these  words  occur,  that  they  were  originally  addressed 
by  our  Saviour  to  a  man  of  Israel,  of  high  distinction  in  Jeru- 
salem, whose  name  is  Nicodemus.  The  whole  conversation 
is  interesting  and  instructive  ;  and  the  circumstances  under 
which  it  took  place,  give  aid  in  its  illustration. 

Our  Lord  had  now,  for  the  first  time  in  the  course  of  his 
public  ministry,  made  his  appearance  in  the  capital  of  Judea, 
the  centre  of  ecclesiastical  polity,  and  the  place  where  God 
recorded  his  name.  Here  stood  the  temple  of  the  Lord  ;  and 
here  the  males  of  Israel,  assembled  from  all  parts  of  the  world, 
met  three  times  in  the  year  to  observe  the  prescribed  solemni- 
ties. It  was  on  the  feast  of  the  Passover,  the  most  remarkable 
of  their  holy  convocations,  when  the  Son  of  God  ascended 
Zion  Hill,  and  entered  into  his  Father's  house,  in  the  presence 
of  the  Sanhedrim,  the  officiating  priests,  and  the  worshipping 
hosts  of  Israel.  Humbled  as  he  was,  voluntarily  appearing 
in  the  form  of  a  servant,  he  displayed  to  their  astonishment, 
in  the  Temple  of  Jehovah,  the  purity  and  zeal  of  his  heart, 
the  dignity  of  his  office,  and  the  divinity  of  his  mission.  He 
spake  with  authority  ;  he  banished  from  the  gate  those  who 
by  their  merchandize  polluted  the  sanctuary;  and  he  per- 
formed miracles  which  led  many  to  believe  in  his  name. 
This  took  place  on  the  day  after  the  paschal  supper,  the  first 
and  high  day  of  the  subsequent  festivity.  It  is  probable,  that 
before  the  rulers  of  the  Jews  had  recovered  from  their  aston- 
ishment, or  had  time  to  concert  plans  of  opposition  to  the 
cause  of  Christ,  that  in  their  conversation  about  the  events 
of  the  day,  they  generally  admitted  the  extraordinary  mission 
of  Jesus,  as  a  prophet  of  God,  if  not  the  Messiah :  and  it  is 
certain,  that  Nicodemus  visited  him  at  night,  to  obtain  further 
knowledge  upon  this  important  subject.  He  was  himself  a 
member  of  the  council ;  of  the  sect  of  the  Pharisees  ;  and,  if 
the  Talmud  be  correct,  also  a  priest,  and  at  this  solemnity  the 
officiating  minister  who  presided  over  the  waters  that  were 

4* 


42  THE    NATURE   AND    ORIGIN 

employed  for  sacred  purposes,  and  which,  by  figure,  repre- 
sented the  purity  of  heart  and  life  required  of  the  worshippers 
of  God,  and  communicated  by  the  Holy  Spirit  to  all  who  be- 
lievingly  ascend  the  holy  hill.  Whether  from  timidity,  or 
from  zeal  to  embrace  the  first  opportunity,  he  approached, 
under  the  shades  of  night,  the  lodgings  of  the  Son  of  man, 
and  addressed  him  with  great  candour  and  respect.  The 
reasonings  which  he  employed  as  the  ground  of  his  own  con- 
victions, and  those  of  his  associates,  are  certainly  worthy  of 
a  man  of  understanding  and  personal  integrity.  Rabhi^  ice 
know  that  thou  art  a  teacher  come  from  God  ;  for  no  ma?i  can 
do  these  miracles  that  thou  chest.,  except  God  be  unth  him.  The 
Redeemer  immediately  replied  to  this  respectful  address,  by 
urging  the  necessity  of  regeneration  to  a  life  of  holiness  and 
happiness  :  Except  a  man  be  born  again.,  he  ca?mot  see  the 
kingdom  of  God.  The  sudden  manner  in  which  this  doctrine 
is  introduced  by  our  Saviour,  in  reply  to  the  salutation  of  the 
counsellor,  has  puzzled  the  commentators  to  account  for  it  to 
their  own  satisfaction:  But  if  Nicodemus  was  indeed,  during 
the  day,  the  officer  who  presided  over  the  dispensation  of  bap- 
tismal water,  in  the  numerous  Jewish  purifications,  as  it  was 
his  business  to  explain  the  doctrine  of  inward  hoHness  in 
expectation  of  the  kingdomof  God,  the  immediate  introduction 
of  this  subject  will  appear  perfectly  in  character.  This  also 
shows  the  aptness  of  the  allusion  to  water  in  connexion  with 
the  Spirit  in  verse  fifth  ;  and  resolves  the  difficulty  under 
which  critics  have  laboured  from  finding  the  definite  article* 
used  in  connexion  with  ''  Master  of  Israel, ^^  in  the  tenth  verse. 
He  was,  on  that  day,  the  teacher  of  Israel  in  this  very  doctrine 
of  holiness,  of  the  nature  and  origin  of  which  he  was  still 
himself  so  completely  ignorant. 

Nicodemus  Ben  Gorion  was  rich,  intelligent,  and  influen- 
tial. He  was  a  man  of  candour,  of" diligence,  and  of  irre- 
proachable morals.  He  was  eminent  as  a  professor  and  a 
teacher  of  revealed  religion,  and  consistent  in  his  conformity 
to  the  established  ritual.  He  was  not  only  what  passes  in 
the  church  for  a  good  religious  man  ;  but,  moreover,  a  dis- 


*  'O  A(<5a(T/fa>of,  The  teacher  of  Israel,  by  way  of  eminence.  As  such, 
our  Saviour  spoke  to  him  ;  and  the  application  of  the  true  doctrine,  of 
the  nature  and  origin  of  the  religious  life,  under  such  circumstances,  to 
Nicodemus  personally,  gave  peculiar  point  to  the  whole  conversation. 
How  many  teachers  still  dispense  baptism,  and  preach  about  conversion 
and  holiness,  while  ignorant  of  the  nature  of  regeneration  I 


OF   THE    CHRISTIAN   LIFE.  43 

tinguished  minister  in  the  sanctuary ;  and  yet,  he  was  an 
entire  stranger  to  the  life  and  power  of  godliness. 

No  wonder,  then,  that  he  appeared  confounded  at  the  doc- 
trine of  the  new  and  second  birth :  no  wonder  he  would  be 
struck  by  the  pointed  application,  which  our  Saviour  made 
to  him^  of  the  principle  which  he  previously  laid  down  in 
relation  to  every  man.  Ye  must  be  born  again. 

The  text  leads  me  to  describe  the  nature  of  regeneration 
or  the  second  birth — and  the  necessity  of  it  to  him  who 
would  enjoy  the  benefits  of  religion. 

I.  The  nature  of  the  change,  required  in  the  text,  is  to  be 
explained  from  the  scriptures. 

Thoughtless  men  who  have  been  brought  up,  from  infancy, 
in  a  Christian  land,  do  not  inquire  into  their  own  state ;  but 
are  contented  to  live  in  the  profession  of  Christianity  without 
anxiety  for  any  thing  more  than  the  name  or  the  outward 
forms  of  religion.  They  may,  it  is  true,  have  heard  and 
believed  the  superiority  of  the  Christian  faith  to  infidelity 
and  idolatry,  and  so  be  proud  of  its  excellencies,  while  they 
view  with  detestation  or  pity  the  Deist  or  the  ignorant  Hea- 
then. They  may,  sometimes,  have  caught  fire  from  the  altar 
of  party,  and  have  flamed  with  zeal  for  the  propagation  or 
defence  of  their  own  system,  and  so  become  satisfied,  that 
they  are  earnest  in  the  faith,  and  active  in  the  duties  of 
Christianity,  while  they  are  utter  strangers  to  true  religion. 
Generally,  however,  they  bring  down  religion  to  the  standard 
of  their  own  formality  ;  and  discard  entirely  that  holiness  of 
heart  and  of  life  which  is  essential  to  its  existence.  Those 
who  have  come  to  mature  age  without  the  knowledge  or 
belief  of  the  evangelical  doctrine,  are  more  apt,  in  making  a 
profession  of  religion,  to  attach  importance  to  the  terms,  by 
which  conversion  is  represented  ;  but  they,  too,  equally  with 
the  former,  are  liable  to  deception ;  and  in  danger  of  mista- 
king any  aheration  in  their  views,  their  feelings,  or  their  con- 
duct, which  may  have  a  devotional  tendency,  for  the  change 
of  mind  effected  by  the  Spirit  of  God.  It  is.  therefore,  of  the 
greatest  importance  to  all,  to  understand  the  true  nature  of 
the  Christian  life  in  its  origin  and  progress  to  perfection. 

1  proceed,  accordingly,  to  give  you  ample  evidence  of  the 
Fad^  that  there  is  such  a  change — That  it  is  produced  by  the 
power  of  God's  grace — That  it  is  a  spiritual  change  communi- 
eating  a  neio  life — That  this  life  is  instantaneous  in  its  commu- 
nication^ although  progressive  in  its  effects. 

1.  The  Christian  religion  effects,  upon  all  its  actual  sub- 


44  THE   NATURE   AND   ORIGIN 

jects,  a  change  of  mind  for  the  better.*  It  is,  indeed,  uni- 
versally admitted,  by  all  who  pay  any  respect  to  the  doctrines 
of  the  bible,  that  this  is  the  case.  However  they  may  differ 
as  to  the  nature,  the  extent,  and  the  importance  of  the  change, 
there  is  no  disputing  the  fact. 

A  little  attention,  too,  paid  to  the  scriptural  expressions  by 
which  the  change  is  designated,  is  sufficient  to  show,  that  it 
does  not  consist  in  a  miCre  outward  alteration  of  conduct  or 
connexions ;  in  exchanging  one  set  of  speculative  opinions 
for  another  ]  in  transient  exercises  of  will  upon  novel  objects  ; 
or  in  any  evanescent  emotions,  whether  of  love,  or  of  hate, 
of  grief,  or  of  joy.  Let  me  not  be  misunderstood.  A  change 
of  appearances  there  is:  a  change  of  feelings  there  is:  a 
change  of  acts  and  of  exercises  there  is:  but  this  is  not  all: 
there  is  also  a  change  of  nature. f  If  any  man  be  in  Christy 
he  is  a  new  creature :  old  things  are  passed  aicay  ;  behold^  all 
things  are  become  neiv.\  It  is  not  a  new  covering  for  the  old 
man,  or  a  new  lining  for  the  old  vessel.  It  is  a  new  man,  a 
vessel  of  mercy  for  the  master's  use. 

The  names  applied  in  the  sacred  oracles,  to  the  change 
which  gives  origin  to  the  Christian  life,  prove  that  it  does 
not  consist  in  appearances,  or  in  mere  exercises  of  intellectual 
or  active  power.  It  is  called,  in  language  neither  hyper- 
bolical, nor  designed  to  mislead  our  sober  judgment,  by  such 
names  as  indicate  an  entire  renovation  of  the  human  mind 
as  to  its  religious  character. 

It  is  a  Regeneration :  Tit.  iii.  5.  According  to  his  mercy 
he  saved  us,  by  the  washing  of  regeneration,  and  the  renew- 
ing of  the  Holy  Ghost.  It  is  a  Quickening  into  life  :  Eph. 
ii.  5.  Even  when  we  were  dead  in  sins,  (God)  hath  quick- 
ened us  together  with  Christ.  It  is  a  Nev:  -birth  :  John  iii. 
3.  Verily,  verily,  I  say  unto  thee.  Except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God.     It  is  a  Renova- 

*  Mcravoia.     A  change  of  mind  for  the  better. —  Camp.  Diss. 

i  It  is  such  a  change  of  mind  as  renders  it  natural  for  man  to  feel, 
and  to  will,  and  to  act  differently  from  what  he  did,  or  could  possibly  do, 
before  it  came  to  pass.  Hear  the  words  of  a  man  of  sense  and  piety 
speaking  of  this  subject.  "  By  a  principle  of  nature  in  this  place,  I 
mean  that  foundation  which  is  laid  in  nature,  either  old  or  new,  for  any 
particular  manner  or  kind  of  exercise  of  the  faculties  of  the  soul ;  or  a 
natural  habit,  or  foundation  for  action,  giving  a  person  ability  and  dispo- 
sition to  exert  the  faculties  in  exercises  of  a  certain  kind  ;  so  that  to  ex- 
ert the  faculties  in  that  kind  of  exercises  may  be  said  to  be  his  nature." 
— Edwards  on  the  Affections. 

i  2  Cor.  V.  17. 


OF   THE    CHRISTIAN   LIFE.  45 

tio7i  of  the  intellectual  powers  of  man:  Col.  iii.  10.  The  new 
man,  which  is  renewed  in  knowledge  after  the  image  of  him 
that  created  him.  It  is  a  Renovation  of  the  active  poioers  of 
man :  Ezek.  xxxvi.  26.  A  new  heart  also  will  I  give  you, 
and  a  new  spirit  will  I  put  within  you.  It  is,  in  fact,  a  new 
creation:  Eph.  ii.  10.  For  we  are  his  workmanship,  created 
in  Christ  Jesus  unto  good  works,  which  God  hath  before 
ordained  that  we  should  walk  in  them. 

2.  The  change  designated  by  these  expressions  is  effected 
exclusively  by  the  power  of  God. 

The  uniform  testimony  of  scripture  proves  this  to  be  the 
case :  The  experience  of  the  saints  in  every  age  is  a  constant 
admission  of  the  fact:  and.  indeed,  from  the  nature  of  the 
subject,  it  is  impossible  it  were  otherwise. 

I  begin,  brethren,  with  the  testimony  of  him  who  made 
you,  who  cannot  be  deceived  himself,  and  who  practises  de- 
ception upon  no  man.  He  is  best  able  to  describe  the  cause 
of  that  holiness  in  man,  which  prepares  him  for  eternal  feli- 
city ;  and  to  unfold  the  character  of  the  regeneration,  without 
which  we  cannot  see  the  kingdom  of  God.  His  word  is  the 
only  foundation  of  your  faith.  Upon  it  I  rest  for  proof  of 
my  position.  Search  the  scriptures.  Every  where  you 
find,  not  only  that  the  preparations  of  the  heart  in  man  are 
from  the  Lord  ;  but  also  that  all  other  agency  is,  in  this  case, 
ineffectual  without  his  grace  and  power :  so  then^  neither  is  he 
that  planteth  any  things  7ieither  he  that  tcatereth^  but  God  that 
giveth  the  increase.  It  is  easy  to  multiply  quotations  ;  but 
the  limits  which  I  have  set  to  myself  in  this  discussion  do 
not  permit  that  I  should  cite  more  than  three  witnesses  to  the 
truth  which  I  affirm.  These,  I  hope,  will  by  you  be  deemed 
sufficient.  The  testimonies  of  a  prophet,  of  an  apostle,  and 
of  Jesus  Christ,  the  faithful  and  true  Witness,  are  adequate 
to  the  purpose.  The  Prophet  exhibits  the  Author  of  regen- 
eration, and  describes  the  nature  of  the  saving  change.  The 
Apostle,  describing  the  same  work,  not  only  ascribes  it  to 
the  power  of  Jehovah,  but  excludes  the  pretensions  of  other 
causes.  The  Redeemer  of  men  asserts  the  same  doctrine, 
and  refers  the  effect  to  the  Almighty,  whom  we  all  adore. 
Hear  and  believe. 

Ezek.  xi.  19.  "  Thus  saith  the  Lord  God — /  icill  give 
them  one  heart,  and  /  ivill  put  a  new  spirit  icithin  you.,  and  / 
loill  take  the  stony  heart  out  of  their  flesh,  and  /  icill  give 
them  an  heart  of  flesh ;  that  they  may  walk  in  my  statutes." 

John  i.  13.  "  The  sons  of  God — that  believe  in  his  namo 


46  THE  NATURE  AND  ORIGIN 

— lohich  were  born,  not  of  blood,  nor  of  the  will  of  the  flesh,  nor 
of  the  will  of  man^  but  of  God." 

John  V.  17,  21,  24.  ''Jesus  answered,  My  Father  worketh 
hitherto,  and  I  work — So  the  Son  quickeneth  ivhom  he  will — 
Verily,  verily,  he  that  heareth  my  word,  and  believeth  on 
him  that  sent  me — is  passed  from  death  unto  life." 

Thus,  we  see  very  plainly,  that  the  conversion  of  the  sin- 
ner— his  translation  from  death  into  life,  is  by  the  working 
of  his  mighty  power,  who  raised  our  Saviour  from  the  dead. 

The  experience  of  believers,  in  every  age,  admits  and  en- 
forces this  precious  truth.  Very  few  who  make  a  profession 
of  Christianity  have  acquired  the  hardihood  necessary  to 
declare,  without  hesitation  or  disguise,  that  they  owe  their 
conversion  and  sanctification  to  their  own  exertions,  or  to 
other  created  power.  Indirectly,  indeed,  many  discover  their 
pride  and  their  folly,  by  ascribing  much  to  their  own  talents 
and  sobriety  ;  but  .1  have  never  met  a  man  who  affirmed  as 
a  fact,  that  he  was  himself  born  again  without  supernatural 
interference  in  the  case.  By  far  the  greater  part  of  those 
who  ever  practise  prayer  to  God,  are  in  the  habits  of  suppli- 
cation for  mercy,  and  confessing  upon  their  knees,  that  the 
glory  of  converting  sinners  belongs  to  the  Supreme  Being. 
Assuredly,  the  man  who  feels  the  burden  of  guilt,  and  smarts 
under  a  sense  of  his  wo,  will  look,  not  unto  the  creature,  but 
the  Creator,  for  renovation  and  peace.  Create  in  me  a  clean 
heart,  O  God ;  and  renew  a  right  spirit  within  me. 

It  is  astonishing,  (if  any  inconsistency  in  matters  of  reli- 
gion, however  extravagant,  can  astonish  us)  that  men,  capa- 
ble of  so  much  reason  as  to  distinguish  the  right  hand  from 
the  left,  should,  at  the  same  time,  admit  as  a  fact,  that  their 
own  conversion  is  by  the  power  of  God,  and  yet  maintain  as 
a  doctrine,  that  the  conversion  of  others  must  be  by  the  power 
of  man.  Collect  the  testimonies  of  all  Christians;  inquire 
singly  of  each  individual  believer  ;  nay,  of  every  man  and 
woman  who  professes  to  be  born  again :  Ask  the  question 
plainly,  Is  it  God,  or  some  other  one,  that  has  given  you  the 
new  heart  ?  and  all  will  acknowledge,  that  as  a  matter  of 
fact,  this  change  is  of  the  operation  of  God.  And  yet,  some- 
how or  other,  many  will  presently  set  to  work,  torturing 
their  own  ingenuity  and  the  words  of  divine  revelation,  in 
order  to  find  some  means  of  avoiding  the  consequences  of 
this  admission,  as  if  they  were  eager  to  explain  away  a  con- 
cession made  with  reluctance.  The  pride  of  life,  the  spirit 
of  partjrj  the  power  of  error,  may  effect  this  much;  but  there 


OF   THE   CHRISTIAN   LIFE.  47 

IS  no  danger,  that  any  child  of  God  will  refuse  in  heaven  to 
join  in  the  celestial  music  of  the  ransomed,  while  accom- 
panied with  the  triumphant  harp,  they  sing.  Not  unto  us^ 
Lordj  not  unto  us,  but  unto  thy  name  he  the  glory  of  our  regen- 
eration. There,  at  least,  we  shall  all  see  eye  to  eye  ;  there, 
brethren,  we  shall  lift  up  the  voice  together  without  discord. 

While  the  Spirit  of  God  testifies,  both  in  the  word  of  truth, 
and  in  the  hearts  of  the  saints,  that  they  are  horn  of  God,  we 
are  enabled  to  reason,  from  the  nature  of  the  case,  the  impos- 
sibility of  effecting  otherwise  a  saving  change  upon  the  mind 
of  fallen  man.  Regeneration,  if  it  ever  take  place,  must  be 
by  supernatural  power.  No  other  cause  is  adequate  to  the 
effect. 

Means  of  conversion  and  of  growth  in  grace  are  appointed 
of  the  Lord;  and  they  are  wisely  and  mercifully  adapted  to 
the  rational  nature,  and  relative  condition  of  fallen  men  ;  but 
outward  ordinances  have  not,  in  themselves,  any  efficient 
power  over  the  mind,  nor  can  they  derive  it  from  the  will  of 
the  man  who  doth  administer  them  to  others.  They  fail, 
generally,  in  the  effect  of  renewing  the  heart ;  they  have 
failed,  in  every  place,  under  all  circumstances  of  age,  infor- 
mation, and  interest ;  and  they  always  must  fail,  unless  ac- 
companied by  the  divine  efficiency,  in  producing  any  other 
improvement  than  what  is  competent  to  the  old  man.  The 
understanding  may  have  ideas  about  religion  communicated 
and  augmented :  the  conscience  may  be  alarmed  or  soothed, 
and  rendered  more  acute :  the  affections  may  be  moved  even 
to  ecstacy  about  religious  objects :  and  the  will,  powerfully 
exercised,  may  set  the  whole  man  in  motion  ;  but  yet  it  is  only 
the  improvement  of  the  carnal  mind,  still  retaining  its  blind- 
ness and  its  enmity,  That  ichich  is  born  of  the  flesh  is  flesh* 

No  other  creature  can  act  upon  the  mind  of  man  in  any 

*  From  the  very  nature  of  the  mind,  it  cannot  be  influenced  by  im- 
pulse as  matter  is  impelled  by  force.  Volition  does  not  admit  of  an  effi- 
cient but  a  moving  cause.  The  mind  is  by  nature  active.  Volition  is  its 
own  act.  It  is  the  mind  itself  that  wills  ;  and  the  reason  why  it  wills  one 
thing  and  not  another,  depends  upon  the  motive.  By  the  very  principle 
which  excludes  the  possibility  of  any  other  efficient  cause  of  human  vo- 
lition than  the  natural  activity  of  mind  itself,  the  necessity  of  a  moving 
cause  for  every  volition  is  infallibly  established.  It  is  therefore  manifest, 
that  whatever  power  ordinances  exercise  over  the  mind,  it  is  only  as  mo- 
tives, they  act.  Now,  a  motive  acts  only  as  it  is  perceived  and  felt.  It 
must  both  appear  to  the  understanding,  and  appear  affecting  to  the  heart, 
in  order  to  move  the  will.  It  sanctifies  neither  the  one  nor  the  other. 
It  affects  the  natural  mind,  according  to  its  nature  :  but  it  does  not  alter 
that  nature,  or  produce  regeneration.     Renovation  is  of  the  Holy  Ghost. 


48  THE   NATURE   AND    ORIGIN 

Other  manner,  than  addressing  the  intellectual  and  active 
powers  with  ideas  and  motives  of  action.  You  may  enlarge 
the  measure  of  my  knowledge,  and  you  may  interest  my  feel- 
ings in  every  degree  of  which  they  are  capable,  you  may,  by 
the  powers  of  moral  suasion,  incline  me  both  to  will  and  to 
act  according  to  nature:  but  still  that  very  nature  retains  its 
depravity  until  I  am  sanctified  by  the  Spirit  of  God. 

Do  you  ask,  Is  not  the  will  of  man  free  1  Has  it  not  power 
over  ail  other  faculties  1  Has  it  not  a  self-determining  power  ? 
Is  it  not  able  to  sanctify  itself?  I  answer,  Man  is  a  free  agent. 
You  have  a  will  of  your  own.  You  exercise  it  freely.  You 
are  under  no  compulsion.  And  yet  you  are  a  sinner.  I  an- 
swer again,  the  will  cannot  act  without  motive.  Make  the 
experiment.  It  is  impossible.  WiUing  without  a  motive,  is 
willing  nothing.  Deceive  not  yourself  Your  will  is  cor- 
rupt. It  is  set  upon  evil  continually.  The  sinful  will  can- 
not regenerate  you,  or  make  itself  holy.  You  must  be  born 
again.  It  is  not  of  him  that  willeth,  or  of  him  that  runneth, 
but  of  God  that  showeth  mercy. 

Do  you  reply?  Although  I  have  not  the  tvill^  I  have  the 
foiocr  of  sanctification.  I  have  the  natural  ahil'Uy^  although  I 
have  not  the  moral  ability  of  self-regeneration. 

Again,  I  say,  deceive  not  yourself  by  words  without  mean- 
ing. What !  You,  an  unregenerate  man,  have  natural  power 
to  regenerate  your  own  heart?  Make  the  experiment.  If 
you  succeed,  you  will  be  alone  in  heaven.  No  other  man  ever 
hath  borne  himself  again.  No  other  man  hath  quickened 
himself  No  other  new  man  hath  created  himself  in  Christ 
Jesus.  Have  I  mistaken  your  meaning  %  Perhaps  you  intend 
to  be  understood  merely  as  saying,  that  you  have  natural  fac- 
ulties, and  are  a  subject  of  moral  government.  Be  it  so.  If 
that  is  your  meaning,  why  not  say  so?  In  that  case,  there 
would  be  no  misunderstanding.  Yes!  you  have  natural  fac- 
ukies,  and  moral  faculties  also.  You  have  understanding: 
You  have  conscience:  You  have  affections:  You  have  a 
will ;  but  not  the  power  of  either,  or  all  of  them  together, 
whether  natural  or  moral,  call  them  what  you  choose,  is  ade- 
quate to  your  own  regeneration.  Boast  not  of  an  ability 
which  has  no  power  in  relation  to  the  case  in  hand.  With 
all  3^our  natural  ability^  even  if  you  had  the  «'i//,  you  could 
not  make  yourself  a  new  man.  The  will  is  either  corrupt, 
and  it  cannot  produce  holiness  ;  or  it  is  holy,  and  regeneration 
has  already  taken  place.  Upon  either  supposition,  the  truth 
remains  uncontrovertible.     "  It  is  not  by  works  of  righteous- 


OF    THE    CHRISTIAN    LIFE.  40 

ness  that  we  have  done,  but  according  to  his  mercy  he  hath 
saved  us,  by  the  washing  of  regeneration,  and  renewing  of 
the  Holy  Ghost." 

3.  The  regeneration  of  the  sinner  is  a  spiritual  change, 
communicating  new  life. 

It  is  not  easy,  brethren,  to  speak  or  to  write,  upon  subjects 
of  an  abstract  or  intellectual  character,  without  using  expres- 
sions which  do  not  often  occur  in  the  ordinary  intercourse  of 
man  with  man.  We  must  not,  howev'er,  in  treating  of  divine 
things,  always  speak  superficially  under  pretence  of  speaking 
plainly.  What  is  commonly  called  plain  language  from  the 
pulpit  consists  not  in  the  simplicity  of  the  words  employed, 
so  much  as  in  the  absence  of  thoughts.  Men  ordinarily  call 
that  perspicuous,  which  costs  no  trouble  to  understand  ;  and 
the  reason  frequently  is,  that  men  are  delivered  from  the 
*•  )uble  of  thinking,  because  there  is  nothing  communicated 

hich  requires  thought.  I  am  aware  of  this  difficulty  when 
.  attempt  to  speak  to  you  of  a  subject,  which  cannot  possibly 
be  understood  without  reflection.  To  the  superficial  hearer, 
every  thing  is  abstruse  which  has  any  sense ;  and  nothing  is 
perfectly  plain  but  that  which  has  little  or  no  meaning.  I 
am  also  aware,  and  I  confess,  with  gratitude  to  God  for  his 
goodness  to  the  children  of  men,  that  many  feel  the  power 
of  regeneration  who  are  not  competent  to  define  with  accuracy 
the  nature  of  the  change  which  it  effects.  Many  a  strong  man 
cannot  name  a  muscle  of  the  body,  or  tell  the  origin  and  in- 
sertion of  a  nerve  or  a  sinew.  The  anatomy  of  the  body  is 
not  therefore,  however,  an  unbecoming  subject  of  study ;  nor 
is  the  nature  of  regeneration  unworthy  of  our  attention.  We 
have  shown  that  it  is  the  work  of  God ;  and  we  now  show 
that  it  consists  in  a  spiritual  change. 

Regeneration  is  often  denominated,  but  not  with  precision, 
a  moral  change.  It  indeed  improves  the  moral  sense  and  the 
moral  conduct ;  but  as  it  is  not  effected  by  the  power  of  moral 
suasion,  to  give  it  the  exclusive  designation  of  a  moral  change 
conveys  an  inadequate  idea  of  its  peculiar  character.  It  affects 
the  natural,  or  intellectual  powers  of  man,  as  much  as  it  does 
the  moral  or  the  active.  It  communicates  no  new  faculty  of 
either  description,  nor  does  its  value  consist  in  increasing  the 
capacity  of  the  one  or  the  energy  of  the  other.  It  does  not 
convert  the  child  into  a  man  of  science,  nor  the  frigid  into  a 
man  of  sensibility:  but  it  directs  both  reason  and  love  to  the 
things  of  God,  and  employs  both  intellect  and  inclination,  as 
they  ought  to  be  employed,  upon  the  things  that  belong  to 


50  THE    NATURE    AND    ORIGIN 

our  peace.  It  is  not  a  'physical  change^  produced  by  the  force 
of  impulse,  nor  is  it  a  mere  moral  change  produced  by  the 
influence  of  motive  on  the  will ;  but  a  spiritual  change  in- 
fusing a  new  principle  of  life,  which  the  mind  did  not  pre- 
viously, and  could  not,  otherwise,  possess  :  and  this  spiritual 
life,  supernaturally  communicated,  lays  the  foundation  for 
new  exercises  of  perceiving-,  of  feeling,  and  of  acting,  of  a 
kind  entirely  distinct  from  any  thing,  of  Avhich  the  unregen- 
erate  mind  was  capable. 

The  sinner  is  spiritually  dead  until  his  conversion.  By 
the  fall  of  Adam,  according  to  the  penalty  of  the  covenant  of 
works,  all  the  human  race,  proceeding  from  the  Head  of  that 
covenant,  are  not  only  become  subject  to  natural  death,  and 
exposed  to  death  eternal,  but  are  in  fact,  all  dead  in  trespasses 
and  in  sins.  Death  has  passed  upon  all  men.  The  saints,  on 
the  other  hand,  are  spiritually  alive.  They  are  quickened, 
and  born  again,  according  to  the  covenant  of  grace,  in  Jesus 
Christ  their  living  Head,  who  fulfilled  the  condition,  and 
restored  what  another,  not  he,  had  taken  away.*  The  last 
Adam  w^as  made  a  quickening  spirit.  If,  then,  unregenerate 
men  are  spiritually  dead,  and  regenerate  men  spiritually  alive, 
we  cannot  deny  that  regeneration  communicates  spiritual 
life. 

Other  arguments  also,  lead  to  the  same  conclusion.  The  gift 
of  grace  to  man  is  something  or  other,  which  he  did  not  possess 
by  natural  constitution.  It  is  not,  however,  a  new  animal 
facuhy,  or  a  new  intellectual  faculty,  or  a  new  moral  faculty. 
There  is  no  augmentation  of  the  number  of  the  organs  of  the 
body  or  of  the  powers  of  the  intellectual  and  moral  constitution 
of  man.  It  is  not  any  new  exercise  of  those  organs  or  faculties; 
for  these  exercises  are  man's  own  acts,  and  not  the  gift  of  the 
grace  of  God.  It  is  a  fact,  however,  that  something  is  graciously 
communicated  from  heaven  to  the  fallen  sinner,  which  affects 
every  organ  and  every  faculty,  which  directs  and  controls 
every  exercise,  until  the  whole  man,  soul  and  body,  be  sanc- 
tified to  the  service  of  the  Lord.f  And  what  is  this  new 
principle  of  perception,  of  will,  and  of  action,  which  makes 

*  Psalm  Ixix.  4. 

t  And  if  there  be  in  the  soul  a  new  sort  of  exercises,  and  which  no 
improvement,  composition,  or  management  of  what  it  was  before  sensible 
of  could  produce  ;  then  it  follows  that  the  mind  has  an  entirely  new  kind 
of  perception :  and  here  is,  as  it  were,  a  new  spiritual  sense  that  the 
mind  has.  This  neio  spiritual  sense,  and  the  new  dispositions  that  attend 
it,  are  no  new  faculties  j  but  are  neiv  principles  of  nature. — Edv:ards  on 
the  Affections. 


OF    THE   CHRISTIAN   LIFE.  51 

the  new  nature,  and  the  new  man  ?  What  is  this  gift  of 
the  grace  of  God  1  It  is  powerful  in  its  action  ;  and  we  call 
it  life :  it  is  spiritual  in  its  origin,  its  influence,  and  its  end  ; 
and  we  call  it  spiritual  life. 

The  oracles  of  inspiration  completely  warrant  the  use  of 
the  term  "spiritual  life"  in  designating  that  which  is  com- 
municated in  our  regeneration,  by  the  Spirit  of  God.  Jesus 
Christ  calls  it,  John  iv.  10.  "  the  gift  of  God,  living  water" 
and  14.  "a  well  of  water  springing  up  into  everlastijig  life. 
And  this  spake  he  of  the  Spirit  which  they  should  receive," 
chap.  vii.  39.     It  is,  therefore,  a  spiritual  life  which  he  gives. 

Christians  are  said  to  have  been  quickened  even  when  they 
were  dead  in  sins,  Eph.  ii.  5.  They  had,  of  course,  life 
given  to  them  ;  and  that  life  is  of  the  Spirit :  for  it  is  the 
Spirit  that  quickeneth,  John  vi.  63.  Nay,  this  truth  is  un- 
questionable :  for  the  inspired  writers  make  it  one  of  the  first 
principles  upon  which  they  reason  and  exhort.  If  ice  live  in 
the  Spirit,  let  us  also  walk  in  the  Spirit,  Gal.  v.  25.  If  any 
should  yet  doubt  the  propriety  or  significancy  of  this  mode 
of  speech,  let  him  be  satisfied  Avith  the  apostle  Paul's  decla- 
ration, Rom.  viii.  6.  "  To  be  spiritually  minded  is  life  and 
peace."     See  also,  2  Cor.  iii.  6.   "  The  Spirit  giveth  life." 

This  form  of  expression  is,  moreover,  more  accurate  than 
to  call  our  regeneration  merely  a  moral  change.  Every 
instance  of  reformation  of  manners  in  an  individual  or  com- 
munity, is  a  moral  change.  Indeed,  every  alteration  of  the 
moral  character,  whether  for  the  worse  or  the  better,  may  be 
so  denominated.  So  general  a  phrase  cannot  therefore  une- 
quivocally convey  the  ideas  which  we  ever  ought  to  connect 
with  the  terms  which  designate  the  commencement  of  true 
religion  in  man.  We  cannot  think  correctly  of  the  new- 
birth  if  we  exclude  the  ideas  of  life  and  spirit ;  and  we  do 
not  speak  with  precision,  if  we  define  the  blessing  conveyed, 
without  including  in  our  definition,  spiritual  life. 

Indeed,  this  expression  is  most  conformable  to  the  pre- 
cision of  metaphysical  science.  Life  is  a  term  very  well 
understood ;  and  as  well  understood  by  the  vulgar  as  by  the 
philosopher.  Men  of  erudition  may  continue  to  dispute 
about  that  in  which  it  consists  ;  but  it  is  obvious  to  all  that 
life  and  death  are  distinct  and  opposite ;  and  that  in  what- 
ever the  principle  of  vitality  consists,  there  are  different 
kinds  of  life  in  the  universe.  The  gardener  knows  as  well 
as  his  master,  the  difference  between  a  living  and  a  dead 
rose-bush :  and  without  the  aid  of  philosophy,  the  wandering 


52  THE   KATUHE   AND   ORIGIN 

savage  will  prefer  his  "  living  dog  to  a  d«ad  lion."  There 
is,  moreover,  a  propriety  in  distinguishing  one  kind  of  vital 
nature  from  another.  Vegetable  life  is  distinct  from  animal 
life  ;  and  the  animal  life  is  distinct  from  the  rational :  but 
the  spiritual  life  is  as  distinct  from  any  of  these,  as  any  one 
of  them  is  from  the  other.  Even  philosophical  accuracy, 
therefore,  justifies  the  plain  Christian  in  retaining  those  dis- 
tinctive terms,  which  Christianity  recommends  to  his  use,  in 
speaking  of  the  origin  of  piety  in  the  heart. 

The  religious  life  of  man,  as  a  neio  life,  requires  a  name 
descriptive  of  its  nature.  It  is  derived  from  the  Spirit  of 
God ;  it  is  concerned  about  spiritual  things ;  it  introduces  a 
man  into  a  spiritual  empire  ;  it  makes  him  spiritually-minded  ; 
it  makes  him  walk  in  the  Spirit ;  it  endows  him  with  spirit- 
ual discernment ;  it  qualifies  him  for  worshipping  God  in 
spirit  and  in  truth ;  and  it  ultimately  settles  the  believer 
among  "  the  spirits  of  just  men  made  perfect."*  Why,  then, 
not  call  it  a  spiritual  life  ? 

4.  Regeneration  is  instantaneously  communicated  by  the 
Holy  Ghost. 

Between  life  and  death  there  is,  in  fact,  no  intermediate 
state.  He  who  is  not  regenerated  or  born  again,  is  unre- 
generated,  and  still  in  his  sin.  Where  there  is  no  spiritual 
life,  there  is  no  holy  perception,  no  holy  emotion,  no  holy 
act  or  exercise.  This  is  the  doctrine  which  we  intend  to 
inculcate  by  affirming  the  change  effected  in  regeneration  to 
be  immediate. 

There  is  no  disposition  to  limit  to  a  certain  time,  of  more 
or  less  duration,  the  operations  of  the  Almighty.  The  con- 
version of  fallen  man  from  sin  to  holiness,  is  his  work.  He 
is  sovereign,  and  worketh  all  things  according  to  the  counsel 
of  his  own  will.  At  once,  if  he  wills  such  an  effect,  the  sin- 
ner may  be  translated  from  spiritual  death,  independently  of 
all  created  means,  into  the  perfection  of  holiness  and  blessed- 
ness. For  ages,  if  God  wills  such  treatment,  he  that  is  born 
again  may  continue  under  the  means  of  grace,  before  he 
attain  to  perfection  in  glory.  There  is  great  variety,  too, 
in  the  apparent  as  well  as  in  the  real  circumstances  of  the 
case  in  question.     The  effects  of  the  new  life  are  alone  obvi- 

*  "  This  neiv  spiritual  sense  is  not  a  new  faculty  of  understanding ;  but 
a  new  foundation  laid  in  the  nature  of  the  soul,  for  a  new  kind  of  exer- 
cises of  the  same  faculty :  it  is  not  a  new  faculty  of  will ;  but  a  founda- 
tion laid  in  the  nature  of  the  soul  for  a  new  kind  of  exercises  of  the  same 
faculty  of  will." — Edwards  on  the  Affections. 


OF   THE    CHRISTIAN   LIFE.  53 

ous  to  man.  The  principle  itself  is  hidden.  "  Your  life  is 
hid  with  Christ  in  God."  It  eludes  the  scrutiny  of  created 
minds  as  much  as  the  substance  of  the  soul  or  the  essence  of 
matter.  They  all  become  known  to  us  only  by  their  proper- 
ties. Matter,  mind,  life,  in  all  its  kinds  and  grades,  are  all 
brought  to  our  knowledge  by  their  attributes  or  operations  j 
and  beyond  these,  there  is  impenetrable  mystery.  In  every 
pebble  of  the  brook,  in  every  flower  of  the  field,  in  every 
one  of  the  insects  that  flutter  in  the  summer  sun,  there  is 
something,  examine  them  as  you  will,  that  must  ultimately 
surpass  the  apprehension  of  the  human  intellect.  The  exist- 
ence of  spiritual  Kfe  in  man  is  known  to  his  neighbour  only 
by  its  effects ;  and  perfect  knowledge  is  exclusively  from 
God.  He  alone  searcheth  the  heart  of  man,  and  claims 
infallibility  in  judging.  To  us  belong  things  which  are 
revealed.  The  power  of  his  work  in  the  heart,  and  the  tes- 
timony of  his  Spirit  with  the  conscience,  assure  individuals 
of  their  own  personal  regeneration  ;  and  by  divine  revela- 
tion, God  may,  if  he  see  cause,  assure  an  individual  of  the 
conversion  of  another.  Without  this,  there  is  no  certainty, 
however  promising  appearances  may  have  been.  There  is 
indeed  a  possibility  of  arriving  at  all  the  confidence  respect- 
ing the  integrity  of  a  religious  profession,  which  is  necessary 
for  the  purposes  of  social  life.  So  much  is  necessary  for  the 
good  order  of  the  house  of  God  on  earth,  and  so  much  is 
within  the  reach  of  church  officers. 

The  apparent  religion  of  good  men,  is  subject  to  much 
variety ;  and  that,  of  both  the  mistaken  and  the  pretended 
professor,  often  assumes  a  very  equivocal  character.  It  may 
be  long  before  an  observer  can  form  an  estimate  any  way 
satisfactory,  of  the  attainments  of  certain  individuals  who  are 
asking  the  way  to  Zion  ;  and  although  every  man  on  earth 
is  in  fact  either  regenerated  or  unregenerated  ;  there  are 
some  so  afTected  by  the  means  of  grace,  as  to  give  us  reason 
to  hope  their  ultimate  conversion,  as  well  as  to  doubt,  that 
they  are  already  born  again.  Such  appearances  have  been 
the  occasion  of  introducing  into  practical  discourses  on  per- 
sonal religion,  some  expressions  which  convey  the  idea  that 
regeneration  is  a  work  of  time  ;  and  that  it  requires  a  prepar- 
atory process  of  mental  exercises  which  are  neither  holy 
nor  unholy,  but  of  an  intermediate  nature. 

The  words  'preparatory  to  regeneration  have  been  subject 
to  much  discussion  among  writers  on  Theology.  Two  re- 
marks will  suffice  to  prevent  my  meaning  from  being  mis- 

5* 


54  THE   NATURE   AND    ORIGIN 

understood,  in  what  I  am  about  to  say  relative  to  this  mode 
of  expression. 

1.  Nothing  done  either  by  the  sinner  himself,  or  even  by 
divine  power  upon  the  mind  or  body  of  man,  previous  to 
regeneration,  has  any  real,  natural,  or  moral  tendency  to 
produce  that  change,  or  to  prepare  the  soul  for  becoming  a 
subject  of  the  new  birth.  The  carnal  mind  is  always  enmity 
against  God :  and  that  which  is  born  of  the  flesh  is  flesh. 
Regeneration  is  of  God. 

2.  There  are,  nevertheless,  in  the  case  of  adult  sinners, 
converted  under  the  dispensation  of  the  gospel,  several  things 
which  usually  precede  regeneration  ;  and  which  prove  ser- 
viceable to  sanctification,  when,  through  divine  grace,  a  man 
is  born  again. 

These'^things  are  of  two  kinds  :  and,  although  they  are  not 
necessarily  connected  with  the  new  life,  it  is  a  fact,  that  they 
generally  precede  its  existence  in  the  case  of  adult  converts 
— Attention  to  his  ordinances ;  and  the  common  operations  of 
his  Spirit. 

1.  There  are  certain  things  required  of  man  in  consequence 
of  the  revelation  of  the  gospel.  The  divine  law  treats  him 
as  a  reasonable  creature ;  and  whether  in  a  regenerated  state 
or  not,  he  becomes  morally  bound  to  the  performance  of  what 
is  required  in  consequence  of  the  very  fact  of  his  being  a  hearer 
of  the  gospel.*      What  the  law  saith,  it  saith  to  them  that  are 

*  The  famous  question  so  often  disputed  in  some  parts  of  our  country, 
"  Whether  the  unregenerate  ought  to  perform  prayer  and  attend  the  or- 
dinances," appears  to  me  of  distinct  and  easy  reply.  Indeed,  all  men  of 
common  sagacity,  on  whatever  side  of  this  question  they  may  as  partisans 
have  taken  their  stand,  unite  in  a  principle  which  necessarily  leads  to  the 
•solution :  it  is  the  principle  of  the  apostolical  commission — that  the  gos- 
pel and  the  law  are  to  be  addressed  to  all  mankind.  Go  ye,  preach  the 
gospel  to  every  creature, — teaching  them  to  observe  all  things  whatsoever  I 
have  commanded  you. 

Every  intelligent  creature  of  the  race  of  man,  to  whom  divine  revela- 
tion comes,  is  required  to  make  it  the  rule  of  his  conduct.  To  attend 
the  ordinances,  not  only  with  outward  conformity  to  the  letter,  but  also 
with  inward  affections  corresponding  to  the  true  spirit  and  design  of 
every  institution,  is  the  duty  of  every  man ;  and  of  course,  of  unregen- 
erate men ;  but,  yet  any  performance  of  man  without  grace  is  unprofitable 
to  the  salvation  of  the  soul,  and  unacceptable  to  a  holy  God.  het  us 
have  grace,  wJiereby  we  may  serve  God  acceptably,  with  reverence  and 
godly  fear.  Without  faith  it  is  impossible  to  please  him.  Unbelief  and 
corruption  are,  nevertheless,  no  excuse  for  negligence  and  transgression. 

It  is  true  that  all  acts  of  unrenewed  men  are  unholy,  and  that  unholi- 
ness  is  required  of  no  man :  It  is  holiness  in  heart,  speech,  and  behaviour, 
that  God  requires  of  man  ;  but  it  is  equally  true  that  while  the  precept 
demands  an  outward  act,  with  a  corresponding  ajfection,  it  is  less  criminal 


OF    THE    CHRISTIAN    LIFE.  55 

under  the  laio ;  it  saith  to  every  man,  because  he  is  a  reasona- 
ble creature  :  and  both  the  exhibition  and  the  observance  of 
these  prescriptions  are  a  part  of  the  means  divinely  appointed 
for  the  conversion  of  sinners  to  God. 

Every  command  of  God  is  a  part  of  the  law.  This  asser- 
tion, although  frequently  disputed,  is  a  self-evident  proposi- 
tion, to  every  one  who  is  at  leisure  to  attend  to  the  meaning 
of  words.  To  command  is  to  give  lav/ ;  and  the  law  is  given 
of  God  to  the  creature  according  to  his  whole  condition,  na- 
ture, and  circumstances.  The  principles,  of  course,  upon 
which  the  law,  in  some  cases,  is  predicated,  are  evangelical. 
The  gospel  and  the  law  are  nevertheless  distinct ;  the  revela- 
tion of  grace  is  one  thing,  the  requisition  of  duty  is  another. 
The  laio  is  a  schoolmaster  to  lead  us  unto  Christy  and  to  en- 
lighten our  path^  while  we  ivalk  in  him.  All  men  are  under 
the  divine  government :  they  are  bound  to  obey  what  he 
commands  every  where  and  throughout  all  time.  Whenso- 
ever, therefore,  the  law  finds  any  man  enjoying  the  light  of 
the  gospel,  it  binds  him  to  improve  this  new  light  under  the 
law's  proper  penalty — the  curse.  It  binds  to  the  improvement 
of  the  means  of  grace.  It  is  the  sinner's  duty  to  believe  the 
gospel,  and  so  escape  the  curse  of  the  law. 

to  yield  the  one  without  the  other,  than  to  resist  the  precept  by  withhold- 
ing both.  I  readily  admit  that  the  overt  act  is  not,  in  a  moral  point  of 
view,  to  be  compared  with  the  disposition.  Bodily  exercise  profiteth 
little ;  but  all  will  grant  that  open  irreligion  is  more  impious  than  decent, 
although  lifeless,  attention  to  the  forms  of  godliness. 

The  reasoning  which  excludes  the  unregenerate  from  using  the  means 
of  grace,  and  prohibits  them  from  praying  for  a  new  heart  and  a  right 
spirit,  is  generally  misunderstood  and  misrepresented.  It  is  alleged  to  be 
either  purely  evangelical,  or,  but  excessively  opposed  to  the  legal  spirit. 
Nothing  is  more  incorrect.  This  kind  of  reasoning  is  not  only  opposed 
to  the  general  tenor  of  scriptural  representation,  but  is  also  entirely 
opposite  to  evangelical  principles.  It  is  essentially  legal^  and  subversive 
of  the  gospel.  It  supposes  that  God's  favour  cannot  be  conveyed  in  con- 
nexion with  an  unworthy  prayer,  and  that  there  is  some  intrinsic  worth 
in  the  prayers  of  the  regenerate.  It  supposes  that  grace  is  not  to  be 
given  to  the  unworthy  ;  that  grace  is  no  more  grace.  The  same  kind  of 
reasoning,  moreover,  which  would  exclude  the  unregenerate  from  prayer 
and  praise,  would  also  exclude  the  regenerate ;  and  thus,  banish  all  the 
ordinances  of  God  from  the  earth.  If  the  performances  of  unrenewed 
men  are  unholy,  the  performances  of  the  best  believers  on  earth  are  im- 
perfect. If  unholy  acts  are  forbidden  by  the  law,  so  are  also  all  human 
imperfections :  for  the  law  requires  not  only  holiness,  but  also  perfection. 
It  is  grace  that  saves  the  soul.  Duty  is  enjoined  on  men  whether  saints 
or  sinners.  In  the  case  of  both  saints  and  sinners,  no  duty  is  performed 
with  perfect  rectitude  ;  and  therefore  in  no  case  doth  righteousness  come  by 
the  law.  To  neglect  the  commandment,  would,  nevertheless,  be  the 
greater  evil. 


56  THE    NATURE   AND    ORIGIN 

The  unholy  manner  in  which  unconverted  men  attend  to 
the  means  of  grace,  is  their  sin  ;  but  an  habitual  avowed 
neglect  of  divinely  instituted  ordinances  is  a  much  greater 
sin.  It  has  more  tendency  to  harden  the  sinner's  own  heart; 
it  is  more  mischievous  in  its  influence  on  society  ;  it  is  more 
dishonouring  to  God's  moral  government ;  and  it  argues  more 
malignity  of  spirit  towards  divine  things.  There  are  degrees 
of  criminality  on  earth.  He  that  delivered  me  unto  thee  hath 
the  greater  siri. 

The  most  interesting  light,  however,  because  the  most 
evangelical,  in  which  w^e  can  consider  what  God  requires  of 
man  in  relation  to  outward  ordinances,  is  their  appointment 
of  God  for  convincino-  and  convertinq-  sinners,  as  well  as  for 
the  edification  of  the  saints.  In  the  means,  it  is  true,  there  is 
no  power.  The  administrator  and  the  administration,  the  re- 
cipient and  the  reception,  are  all  alike  inefficient  to  produce 
regeneration  or  to  facilitate  the  production  of  new  life  by  the 
Holy  Spirit.  Paul  may  plain.,  and  Apollus  water ;  but  it  is 
God  that  giveth  the  increase.  God  hath  nevertheless  appointed 
some  things  to  be  done  by  us.  We  are  on  that  account  hound 
in  duty  to  perform  the  work.  He  is  free  to  bless  or  withhold 
his  blessing.  We  have  no  claim  upon  him  beyond  his  prom- 
ise :  and  no  promise  is  in  fact  improved  without  faith  ;  for  all 
the  promises  are  in  Christ  yea,  and  Amen.  Encouragement, 
however,  is  held  out  to  all  gospel  hearers,  not  excepting  the 
unregenerate.  Christ  himself,  in  whom  is  all  encouragement, 
in  whom  are  all  the  promises  of  C4od,  is  freely  offered  in  the 
gospel  to  "the  chief  of  sinners;"  and  we  are  assured  that  this 
is  "the  high  way"  in  which  the  King  of  grace  and  glory 
travels  to  display  his  mercy  and  dispense  his  blessings. 

By  diligent  and  habitual  attention  to  the  outward  forms  of 
prescribed  worship,  accompanied  with  intellectual  and  moral 
improvement,  that  is,  by  increase  of  religious  knowledge  and 
habits  of  morality,  the  unregenerate  are  profited  in  this  life : 
and,  although  such  cultivation  of  fallen  nature  has  no  ten- 
dency to  convey  spiritual  life,  it  certainly  prepares  elect  sin- 
ners for  more  rapid  progress  in  Christianity,  after  their  con- 
version ;  it  makes  them  more  capable  to  discern  for  them- 
selves, to  exhibit  to  others  the  effects  of  supernatural  power 
in  the  conversion  of  the  soul  to  God  ;  and  in  the  ordinary 
course  of  the  work  of  God  in  gathering  home  his  people,  this 
is  the  method  both  ordained  and  sanctified.  "Of  his  own  will 
begat  he  us  with  the  word  of  truth."* 
*  Jam.  i.  18. 


OF   THE    CHRISTIAN    LIFE.  57 

2.  The  common  operations  of  the  Spirit  of  God  on  the  mind, 
demand  some  attention,  in  our  discussion  of  the  doctrine  of 
regeneration. 

The  Spirit  of  God  is  the  author  of  life,  of  all  kinds,  through- 
out the  universe.  He  moved  upon  the  face  of  the  waters, 
when  the  earth  was  without  form  and  void  ;*  and  he  still 
continues  to  actuate  nature,  and  to  support  vegetable  and 
animal  life.  Thou  sendest  forth  thy  Spirit :  they  are  created ; 
and  thou  renewest  the  face  of  the  earth,  f  The  same  Spirit 
is  the  author  of  corporeal  vigour  and  of  mental  power,  whether 
intellectual  or  moral.  There  is  a  spirit  in  man  ;  and  the 
inspiration  of  the  Almighty  giveth  them  understanding.^ 
These  are  called  the  common  operations  of  the  Spirit ;  be- 
cause, they  proceed  upon  principles  common  in  the  works 
both  of  creation  and  providence.  The  special  or  gracious 
operations  of  the  Spirit  arising  from  the  plan  of  redemption, 
and  proceeding  upon  the  principle  of  electing  love  in  Jesus 
Christ  our  Lord,  are  always  connected  with  the  salvation  of 
the  soul.  They  are  to  be  distinguished  from  the  common 
works  of  the  same  heavenly  agent.  Some  of  the  common 
operations  of  the  Spirit,  are,  moreover,  so  intimately  allied, 
in  their  apparent  effects,  with  his  saving  grace,  and  so  fre- 
quently rendered  subservient  to  the  origin  and  progress  of 
the  spiritual  life,  as  to  be  confounded  by  undiscerning  men 
with  the  actual  effects  of  divine  grace  in  our  conversion 
and  sanctification.  Of  this  description,  are  conviction,  illumi- 
nation, and  reformation.  All  these  are  good  in  themselves  ; 
they  are  beneficial  to  society ;  they  proceed  from  the  Spirit 
of  God  ;  true  religion  is  never  without  them  :  But  sometimes 
they,  one  or  all,  exist,  disconnected  with  that  grace  of  God 
which  certainly  bringeth  salvation  to  man.  To  all  believers, 
indeed,  illumination  of  mind,  conviction  of  sin,  and  reforma- 
tion of  disposition  and  of  manners,  are  new  covenant  blessings, 
secured  through  the  death  of  Christ,  by  the  promise  of  the 
Father.^  In  this  case,  the  effect  is  produced  by  the  Holy 
Ghost  in  connection  with  that  new  life  which  immediately 
acts  by  faith  on  the  Lord  Jesus  Christ,  and  is,  in  its  nature, 
as  well  as  by  name,  everlasting  life :  But,  the  knowledge, 
the  convictions,  and  the  morality  of  unrenewed  men,  have 
no  certain  connexion  with  vital  religion,  and  no  actual  tendency 
to  facilitate  or  effect  the  new  and  second  birth. 

High  attainments  in  doctrine,  deep  and  painful  convictions, 
an  amiable  disposition,  and  a  decent  outward  deportment, 
*  Gen.  12.         t  Psa.  civ.  30.         X  Job  xxxii.  8.        §  Jer.  xxxi.  31. 


58  THE  NATURE  AND  ORIGIN 

are  all  consistent  with  spiritual  death.  Balaam  the  son  of 
Beor  had  his  eyes  opened  by  the  Spirit,  to  see  the  excellency 
of  Jacob,  and  to  prophesy  of  the  Redeemer  of  Israel*  Judas 
Iscariot  was  convinced  of  his  transgression,  and  felt  the  an- 
guish of  despair ;  and  that  fine  young  man,  a  ruler  of  the 
Jews,  who  refused  to  follow  the  Redeemer,  was  amiable  in 
his  temper,  and  very  exemplary  in  his  deportment.f 

Should  the  natural  intellect  of  man  be  raised  up  to  the 
extent  of  Lucifer's  capacity ;  should  his  convictions  become 
intense  as  those  of  Dives  in  tormciits ;  should  his  unrenewed 
heart  become  as  a  house  ready  swept  and  garnished  ;  all 
this  could  not  render,  either  more  easy  or  more  certain,  the 
regeneration  of  the  soul.  The  new  life  is  instantaneous  in 
its  communication  from  on  high.  Nothing  done  previously 
to  our  regeneration,  either  by  us  or  upon  us,  has  any  natural 
or  certain  tendency  to  produce  the  saving  change,  or  to  pre- 
pare us  for  it.  The  carnal  mind  is  enmity  against  God. 
There  are,  however,  some  things  which  ordinarily  precede 
the  work  of  renovation  in  the  case  of  elect  adults;  and 
which  are  highly  subservient  to  the  progress  of  sanctificatiorl, 
when  regeneration  has  actually  taken  place.  These  are 
attention  to  the  ordinances  of  God ;  and  the  common  opera- 
tions of  the  Holy  Spirit. 

Let  me  now,  my  brethren,  apply  this  doctrine  by  showing, 

II.  The  necessity  of  regeneration  to  him  who  would  enjoy 
the  benefits  of  religion. 

In  every  part  of  the  world,  there  is  some  attention  paid,  by 
the  children  of  men,  to  personal  character,  general  morality, 
and  a  future  state  ;  and  such  attention  is  usually  accompanied 
with  devotional  feelings. 

The  age,  too,  of  the  world  in  which  we  live,  is  the  witness 
of  a  powerful  and  extensive  excitement,  in  favour  of  that 
divine  revelation  which  we  have,  in  the  scriptures,  for  the 
direction  of  our  devotion.  The  great  and  the  small,  the  rich 
and  the  poor,  the  learned  and  the  illiterate,  the  tyrant  and 
the  slave,  the  saint  and  the  sinner,  throughout  Christendom, 
have,  under  an  extraordinary  popular  influence  employed  in 
the  good  providence  of  God,  determined  to  co-operate  in 
sendino-  the  Bible  in  every  language  to  men  of  all  nations 
and  ranks.  At  such  a  time,  and  under  such  circumstances, 
it  is  lamentable  that  so  few  attend  to  the  doctrines,  and  con- 
scientiously pursue  the  practice,  inculcated  in  the  sacred 
book  so  generally  respected  and  recommended.  We  car- 
*  Numb.  xxiv.  Matth.  xxvii.  5.  t  Matt.  xix.  22. 


OF   THE   CHRISTIAN    LIFE.  59 

nestly  desire,  we  confidently  hope,  and  we  humbly  pray  to 
God,  that  the  number  of  those  who  understand  the  scriptures 
may  be  speedily  and  greatly  increased.  It  is  from  that  book, 
we  learn  the  necessity  of  regeneration  to  a  religious  life. 
Marvel  not  that  I  said  unto  you^  Ye  must  be  born  again. 

This  necessity  is  asserted  by  the  Saviour  himself:  and  he 
makes  the  assertion  in  connexion  with  the  doctrines  of  reli- 
gious worship.  The  connexion,  of  course,  explains  the 
necessity  intended  by  him.  The  second  birth  is  not  necessary 
to  the  existence  of  man  ;  nor  is  it  a  fact  that  all  men  shall 
certainly  be  renewed  in  the  spirit  of  their  minds.  Regen- 
eration is  not  essential  to  the  bei7ig^  but  to  the  well-being  of 
man.  You  may  be  born,  and  live,  and  die,  and  suffer  eter- 
nal punishment  in  the  world  to  come,  without  being  born 
again ;  and  unless  you  are  born  again,  you  must  necessarily 
perish  for  ever.  Regeneration  is  necessary  to  a  religious 
life.  This  is  the  necessity  intended,  by  the  Redeemer,  in  my 
text.  It  is  impossible  in  the  nature  of  things,  that  an  unre- 
generate  sinner,  should  be  a  truly  religious  man.  It  implies 
a  contradiction.  Verily.^  verily.^  I  say  unto  thee.^  Except  a  man 
be  born  again,  he  cannot  see  the  kingdom  of  God*  The 
unregenerate  man  caiinot  be  a  Christian. 

Regeneration  is  necessary  to  faith  in  Christ ;  to  repent- 
ance unto  life ;  to  the  acceptable  worship  of  God ;  to  ever- 
lasting happiness  in  heaven. 

If  this  is  the  case,  it  is  no  wonder  we  should  insist  upon 
your  conversion.  It  is  no  wonder  we  should  urge  the  im- 
portance of  it.  It  is  no  wonder  we  should  labour  to  prevent 
any  mistakes  respecting  it.  "Marvel  not  that  I  said  unto 
you.  Ye  must  be  born  again." 

1.  Regeneration  is  necessary  to  faith. 

The  necessity  of  faith  in  the  Lord  Jesus  Christ,  is  every 
where  admitted  by  Christians.     He  that  believeth  shall  be 

*  John  iii.  3.  He  cannot  see  the  kingdom  of  God — «  ^warai  thiv  Trjy 
Bao-iXfja;/.  To  see  is  to  enjoy  ;  and,  in  the  fifth  verse,  the  phrase  is,  he  can- 
not enter  into  the  kmgdom — He  cannot  become  a  member  of  the  kingdom 
of  grace  on  earth,  or  of  the  kingdom  of  glory  in  heaven,  except  through 
regeneration.  There  is,  however,  a  peculiar  felicity  in  the  words  cannot 
see  the  kingdom,  employed  by  our  Redeemer  in  the  present  case. 

Nicodemus  had  confessed  his  belief  in  Christ,  as  a  teacher  sent  from 
God  ;  but  did  not  profess  faith  in  him  as  the  Messiah.  Je.sns  ansioered, 
Unless  a  man  be  born  again,  he  cannot  see  my  kingdom.  He  has  no  spir- 
itual discernment— He  cannot  discern  my  character,  or  that  of  my  king- 
dom ;  he  cannot  enter  into  the  spirit  or  the  designs  of  my  mission ;  he 
cannot  perceive  or  enjoy  my  grace  and  my  salvation. 


60  T?IE    NATURE   AND    ORIGIN 

saved,  and  he  that  believeth  not  shall  be  damned.  Faith  is 
the  act  of  a  renewed  heart,  and  the  necessity  of  regeneration 
is  consequently  manifest.  "  I  give  you  to  understand,"  said 
the  apostle  to  the  Corinthians,  "that  no  man  can  say  that 
Jesus  is  Lord  but  by  the  Holy  Ghost."*  I  do  not  affirm, 
because  I  do  not  believe,  that  any  time  elapses,  in  the  case  of 
those  who  have  come  to  years  of  understanding,  between 
their  regeneration  and  the  exercise  of  faith  upon  the  Son  of 
God.  Faith  is  the  first  act  of  the  renewed  heart,  the  first 
exercise  of  spiritual  life.  The  power  and  the  act  are  in  point 
of  time  inseparable:  yet  power  precedes,  in  the  order  of 
nature  and  of  grace,  its  own  exercise. 

Faith  is  the  gift  of  God  ;  but  it  is  an  act  of  man.  /  believe, 
you  believe,  are  words  which  indicate  that  faith  is  acted  both 
by  you  and  by  me.  It  is  not  a  passive  perception  of  the 
truth  of  any  proposition ;  but  a  persuasion  of  the  truth  for 
actual  exertion.  With  the  heart  man  believeth  unto  righte- 
ousness :  with  the  renewed  heart,  with  the  quickened  spirit, 
man  believeth.  Faith  is  not  of  the  flesh,  but  of  the  Spirit. 
It  is  an  act  of  obedience  to  God.  By  it,  I  see,  I  hear,  I  obey 
my  Redeemer.  By  faith  I  come  to  him  on  his  own  invita- 
tion ;  I  embrace  him  as  the  gift  of  God  for  my  salvation ; 
and  trust  in  him,  for  my  protection  in  life  and  in  death ;  and 
for  my  portion  through  eternity. 

2.  Regeneration  is  necessary  to  repentance, 
I  use  repentance,  in  this  case,  according  to  the  accurate 
definition  of  our  standards.!     Repentance  unto  life,  is  what 

*  1  Cor.  xii.  3. 

t  Shorter  Catechism.     Quest.  87. 

There  is  a  conviction  of  sin,  there  is  a  sorrow  even  umto  despair, 
which  exists  independently  of  either  faith  or  regeneration.  This  fact  in- 
duces many  to  suppose,  that  repentance  unto  life  does  not  depend  on 
either.  The  sacred  scriptures  make  a  distinction  between  mere  regret 
and  true  repentance.  It  is  very  clearly  marked  in  the  original  language 
of  the  New  Testament,  although  the  English  translation  does  not  follow 
the  happy  example. 

Merat^ota  designates  that  repentance  which  God  requires,  and  which 
the  Spirit  works  in  us.  It  is  a  change  of  mind  for  the  better,  and  in  re- 
lation to  religion,  necessarily  implies  renovation  of  nature.  Mvraju'Keoiiat, 
and  not  Mcrai'ocw,  is  the  scriptural  term  to  designate  mere  sorrow  or  con- 
cern for  sin  on  account  of  its  evil  consequences.  Such  concern  may  ex- 
ist without  regeneration.  Repent  is  the  English  translation  of  both  these 
verbs.  It  has,  of  course,  two  distinct  significations.  Simple  concern  or 
sorrow  for  transgression  ;  and  a  change  of  mind  from  sin  to  holiness  in 
Jesus  Christ  our  strength.  Sensible  men  should  distinguish  the  meaning. 
Our  Catechism  and  Confession  of  Faith  has  done  so.  The  duty  and  the 
grace  of  repentance  is  one  thing, — ixcTuvoia ;  mere  regret  and  sorrow  is 
another  thing, — /^eraptXcja. 


OF   THE    CHRISTIAN   LIFE.  Gl 

God  requires  and  accepts  ;  it  is  that  which  the  Redeemer 
himself  dispenses  to  his  people ;  which  the  Holy  Spirit 
works  in  us  as  a  principle  of  holiness;  and  which  leads  us 
to  the  practice  of  new  obedience.  The  impenitent,  as  well  as 
the  unbelieving,  are  rejected  from  the  number  of  the  saints  ; 
and  the  necessity  of  the  second  birth  to  the  Christian,  is 
obvious  from  its  being  essential  to  evangelical  repentance. 

Repentance  towards  God  is  the  exercise  of  a  holy  prin- 
ciple, and  is  a  great  part  of  our  sanctification.  As  it  is  dis- 
tinguished from  mere  distress  on  account  of  the  dangerous 
consequences  of  moral  evil,  by  its  nature  and  its  fruits,  it  is 
also  distinct  in  its  very  origm.  It  is  a  godly  sorrow  for  hav- 
ing offended  God,  accompanied  with  hatred  of  sin  and  love 
of  holiness.  It  brings  forth  correspondent  fruits,  in  good 
works  and  a  humble  disposition.  It  is  the  exercise  of  the 
new  nature  and  the  new  life  communicated  by  the  Spirit  of 
the  Lord.  Godly  sorrow  worketh  repentance  to  salvation. 
"  Therefore,  brethren,  we  are  debtors  not  to  the  flesh,  to  live 
after  the  flesh.  For  if  ye  live  after  the  flesh,  ye  shall  die : 
but  if  ye  through  the  Spirit  do  mortify  the  deeds  of  the  body, 
ye  shall  live.  For  as  many  as  are  led  by  the  Spirit  of  God, 
they  are  the  sons  of  God."* 

3.  Regeneration  is  necessary  to  the  acceptable  worship  of 
God. 

Forms  of  religious  worship  are  now  so  common,  that  all 
men  seem  to  confess  the  propriety  of  expressing  reverence 
for  the  Deity  under  some  outward  show.  Were  we  to  judge 
from  the  commonly  received  opinion  among  that  class  of 
people  who  are  esteemed  well  informed,  there  is  little  im- 
portance attached  to  the  kind  of  religion,  or  the  modes  of 
worship.  There  are,  however,  here  and  there,  to  be  seen,  a 
few  pious  men,  who  are  not  yet  become  bigots  to  the  spurious 
charity,  which  substitutes  looseness  for  liberality  in  principle 
and  in  practice.  There  are  some  who  hold  the  forms  of  god- 
liness, according  to  divine  appointment ;  and  who  retain,  with 
the  form,  "  the  life  and  power." 

The  worship  of  God,  being  an  expression  of  such  affec- 
tions as  he  invites,  under  forms  which  he  prescribes,  requires, 
for  the  due  performance  of  it,  holy  affections  and  a  knowl- 
edge of  his  revealed  will.  The  exercises  of  Christian  wor- 
ship must  be  observed  by  all  the  saints.  The  word,  the  sab- 
bath, the  sacraments,  prayer,  and  praise,  must  receive  atten- 
tion from  him,  who  would  walk  in  all  the  commandments 

*  2  Cor.  vii,  10.    Rom.  viii.  12, 14. 
6 


62  THE   NATURE   AND   ORIGIN 

and  ordinances  of  the  Lord,  "  Bodily  service  profiteth  not : 
for  the  body  without  the  spirit  is  dead."  Mere  sounds  and 
gestures  may  serve  for  the  production  of  theatrical  effect,  or  for 
the  amusement  of  the  ignorant  and  the  gay  :  but  no  rational 
being,  in  the  exercise  of  common  sense,  will  attach  the  idea 
of  holiness  or  virtue,  to  services  performed  without  any  in- 
tention to  improve  the  creature,  or  to  honour  the  Creator. 
Divine  revelation,  your  only  rule,  Christians,  in  faith  and  in 
worship,  requires  the  exercise  of  grace,  in  all  that  we  under- 
take to  perform.  Without  faith  it  is  impossible  to  please  God. 
"  Let  us,  therefore,  have  grace,  whereby  we  may  serve  God 
acceptably,  with  reverence  and  godly  fear."  If  works  with- 
out faith  cannot  please  Jehovah  ;  if  grace  be  necessary  to 
serve  him  acceptably  ;  then,  certainly,  the  imregenerate  sin- 
ner cannot  calculate  upon  offering  any  sacrifice  which  shall 
be  accepted  by  the  Omniscient  Being  who  detects  hypocrisy; 
who  cannot  be  deceived  by  the  pretensions  of  those  whose 
hearts  are  at  enmity  with  the  character  which  they  profess- 
edly adore. 

4.  Regeneration  is  necessary  to  our  future  happiness. 
"  Except  a  man  be  born  of  the  Spirit,  he  cannot  enter  into 
the  kingdom  of  God.  For  without  holiness,  no  man  shall 
see  God." 

Were  it  possible  to  admit  into  the  celestial  paradise  an  un- 
regenerate  man,  however  glorious  the  place,  it  would  yield 
no  enjoyment  to  him.  Opposite  to  good,  in  the  temper  of  his 
mind  ;  enmity  against  God,  in  his  disposition  ;  opposed  to 
the  Redeemer,  in  his  whole  soul  ;  what  enjoyment  could  the 
place  or  the  company  yield  to  him  ? 

The  unsanctified  sinner,  would,  in  heaven,  be  out  of  his 
element.  A  tenant  of  the  deep,  on  the  summit  of  a  rock,  or 
a  bird  of  the  air,  in  the  depth  of  the  sea,  would  not  be  so  far 
removed,  from  the  condition  in  which  nature  would  find  en- 
joyment, as  an  unregenerate  man  within  the  gates  of  the 
new  Jerusalem.  A  sinner  may  find  pleasure  in  the  visible 
church,  although  he  has  none  in  real  religion.  Society  not 
far  removed  from  himself,  and  the  distinguishing  traits  to 
him  imperceptible,  may  give  play  to  his  social  affections, 
and  induce  him  to  bear  patiently  with  the  doctrine  and  dis- 
cipline which  otherwise  would  prove  an  annoyance.  The 
habits  of  early  life,  the  customs  of  moral  order,  in  the  circle 
which  includes  his  person  and  his  family ;  interest,  pride, 
ambition,  and  perhaps  even  the  basest  of  passions,  may  help 
him  to  deceive  himself;    or  tempt  him  to  deceive  others, 


OP   THE    CHPaSTIAN    LIFE.  63 

by  a  profession  of  love  and  submission  to  the  Lord.  Such 
considerations  render  the  ordinances  of  Christianity  tolerable, 
in  the  church  on  earth,  to  many  who  would  endure  torture, 
were  they,  with  all  their  malignity  of  soul,  set  down  in  heaven 
before  the  throne  of  the  Lamb.  Such  a  state  of  things  is, 
however,  impossible.  Justice  will  not  permit  the  admission 
of  the  guilty  to  the  fellowship  of  the  righteous.  The  divine 
holiness  prevents  the  introduction  of  a  polluted  sinner  into 
that  place  where  no  unclean  thing  can  enter.  Without  holi- 
ness no  man  shall  see  the  Lord.  Sooner  shall  Satan  succeed 
in  scaling  the  high  battlements  of  the  celestial  city,  and  in 
casting  down  from  his  throne  of  glory  the  almighty  God, 
than  Jehovah  receive  into  the  kingdom  prepared  from  the 
foundation  of  the  world  for  the  saints,  any  one  who  remains 
unrenewed  and  under  the  dominion  of  the  law  of  sin  and 
death.  There  is  no  cojnmunion  betiveen  light  aud  darkness  ; 
between  Christ  and  Belial. 

CONCLUSION. 

Hear,  then,  ye  unrenewed  sinners^  the  message  which  I  am 
bound  to  deliver  from  my  God  and  my  Redeemer.  "  Ye 
must  be  born  again,"  or  perish  for  ever.  The  Saviour  him- 
self hath  spoken  it ;  and  even  he  cannot  save  without  regen- 
eration. It  would  be  a  contradiction.  Such  salvation  is 
death  ;  death  in  sin  ;  death  eternal ;  no  salvation  :  But  unto 
them  that  do  not  obey  the  truth.,  indignatio7i  and  ivrathy  tribu- 
lation and  anguish.,  ujpon  every  soul  of  man  that  doeth  evil.* 

Listen  to  the  message  which  I  bring.  It  is  a  message  of 
mercy.  Come,  now  let  us  reason  together.  Of  what  avail 
is  your  negligence  ?  Can  that  save  you  ?  Making  light  of 
important  truth  cannot  alter  its  nature.  You  cannot  possibly 
consider  disrespect  for  divine  revelation  as  conducive  to  your 
future  happiness.  Unbelief  may  deceive,  but  it  cannot  sanc- 
tify. Of  what  avail  is  your  honesty  in  social  life  ;  your  mo- 
rality ?  Will  it  atone  for  your  impiety  ?  Is  it  more  valuable 
than  that  which  you  reject,  the  merits  of  Jesus  Christ?  Be 
not  deceived.  God  is  not  mocked  with  impunity.  If  you 
allow  yourselves  one  moment's  consideration,  you  cannot 
imagine  that  you  shall  be  happy  in  heaven  without  holiness  ; 
or  that  you  can  be  Christians  without  believing  in  the  Lord 
with  a  new  heart.  You  are  sinners.  You  come  short  of 
your  duty  in  every  thing.  You  are  guilty  at  the  bar  of 
♦  Rom.  ii.  8,  9. 


G4  THE   NATURE   AND    ORIGIN,   ETC. 

your  own  conscience.  God  is  greater  than  conscience.  He 
also  condemns  you.  You  are  condemned  already.  You 
are  dead  in  trespasses  and  in  sins.  Within  you,  there  is  no 
spiritual  life.  You  are  graceless.  God  above  will  in  no 
wise  clear  the  guilty.  Already  are  you  in  chains,  under  the 
bondage  of  the  evil  spirit.  Death  approaches.  The  grave 
opens  her  mouth.  Hell  is  moving  towards  her  prey.  Ilear^ 
ye  that  are  afar  off ;  the  sinners  in  Zion  are  afraid  ;  fearful- 
ness  hath  seized  the  hyj^ocriies  :  who  among  us  shall  dwell  with 
the  devouring  fire  ?  who  among  us  shall  dwell  with  everlasting 
burnings  ? 

Mistake  me  not,  my  brethren,  we  are  not  to  pronounce 
your  doom.  Ours  is  the  ministry  of  reconciliation.  It  is 
God  that  justifieth.  You  are  by  nature  condemned  in  your 
sins.  All  Christians  have  been  in  your  condition.  We  are 
all  by  nature  children  of  wrath.  Thus  the  gospel  finds  you. 
While  we  say  to  the  sinner,  Ye  must  be  born  again,  we 
point  out  the  Saviour.  Behold  the  Lamb  of  God.  He  came 
to  save  his  people  from  their  sins.  He  is  able  to  save  to  the 
uttermost.  Come  unto  him  and  be  saved :  He  that  cometh 
shall  in  no  wise  be  cast  out.  To  as  many  as  received  him, 
to  them  gave  he  power  to  become  the  sons  of  God,  even  to 
them  that  believe  on  his  name :  which  were  born  not  of  blood, 
nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of 
God,  May  you,  who  know  the  nature  and  the  origin  of  the 
Christian  life  in  your  own  souls,  go  on  unto  perfection. 
Amen, 


THE    SEVERAL    DEGREES    OF    PERSONAL   RELIGION.  65 


THE   SEVERAL   DEGREES   OF  PERSONAL 
RELIGION. 


SERMON  IIL 


Rom.  vi.  4. — As  Christ  was  raised  up  from  the  dead  by  the 
glory  of  the  Father^  even  so  we  also  should  walk  in  netvness 
of  life. 

Progress  in  the  new  life,  commenced  at  the  time  of  the 
second  hirth^  is  more  important,  and  more  desirable,  than  suc- 
cess in  business,  or  growth  from  infancy  to  manhood.  It  is, 
in  this  text,  urged  as  a  duty,  and  proposed  as  a  favour,  in 
consideration  of  the  resurrection  of  our  Redeemer  from  the 
dead.  The  due  consideration  of  that  fact,  which  we  always 
commemorate  in  meeting  together  on  the  weekly  Sabbath, 
cannot  fail  to  exercise  a  happy  influence  on  the  Christian's 
life.  We  are  both  enlightened  and  invigorated  for  our  jour- 
ney, by  a  knowledge  of  "the  power  of  his  resurrection." 
This,  brethren,  is  the  doctrine  of  my  text :  And  I  shall, 

I.  Make  that  appear  by  an  exposition,  and 

II.  Lay  before  you  the  several  degrees  of  progress  in  the 
religious  life. 

I.   I  explain  the  words  of  my  text. 

The  apostle  Paul,  who  experienced,  in  his  own  progressive 
attainments,  the  influence  of  Christ's  resurrection,  holds  it  up, 
to  the  view  of  the  believing  Romans,  as  the  reason  and  the 
means  of  their  walking  forward  "  in  newness  of  life."  Christ 
was  raised  up  from  the  dead  by  the  glory  of  the  Father.  The 
power  of  God,  glorious  in  its  exercises  and  results,  was  re- 
markably displayed  when  the  Son  of  man  arose  from  the 
tomb  of  Joseph  of  Arimathea,  to  live  for  evermore.  Three 
nights,  our  Redeemer  lay  in  the  house  of  silence:  the  door 
was  sealed  by  Jewish  and  Roman  authorities  combined  :  and 
sentinels,  practised  in  the  duties  of  a  military  life,  were 
posted,  under  arms,  to  guard  the  tomb.     His  enemies  were 

6* 


66  THE    SEVERAL    DEGREES 

in  fancied  security,  and  his  friends  were  in  tears,  on  the 
evening-  which  preceded  the  first  day  of  the  week.  Before 
the  dawn  of  that  ever-memorable  day,  the  Lord  of  life  awoke 
from  the  death,  to  which  he  had  submitted  for  our  redemp- 
tion. Then,  the  glory  of  the  Father  was  clearly  displayed. 
The  Son  exerted  his  own  power  over  the  king  of  terrors ; 
and  the  solid  earth  trembled,  when  his  body  was  revived. 
Angels,  from  on  high,  ministered  to  their  acknowledged 
Sovereign.  The  door  of  stone,  which  closed  up  the  only 
avenue  to  the  chamber  of  death,  was  removed,  by  an  invisible 
and  immortal  hand,  in  an  instant  from  its  place ;  and,  with  a 
countenance  like  lightning,  the  ethereal  messenger  sat  upon 
the  displaced  rock.  The  keepers  felt  the  shaking  of  the 
ground,  upon  which  they  stood  in  arms ;  they  beheld  the 
unexpected  and  astonishing  sight ;  and  overawed,  by  the 
presence  of  an  unembodied  visitant,  every  fibre  of  their  mor- 
tal frame  shook  violently,  until  their  strength  was  exhausted, 
and  they  became  as  dead  men.  Roman  courage,  proved  suf- 
ficiently before  many  an  equal  foe,  in  previous  combat,  now 
yielded  implicitly:  resistance  was  vain  against  him  whom 
even  death  can  no  longer  bind.  He  rose  again  for  our  justi- 
fication. 

The  same  divine  and  glorious  power,  which  produced  the 
resurrection  of  our  Lord,  is  pledged  by  that  very  fact  to  raise 
up  us  also,  both  from  spiritual  and  from  temporal  death  :  "  For 
as  the  Father  raiseth  up  the  dead  andquickeneth  them  ;  even 
so  the  Son  quickeneth  whom  he  will :  And  you  hath  he 
quickened  who  were  dead  in  trespasses  and  in  sins. — Created 
in  Christ  Jesus  unto  good  works,  which  God  hath  before 
ordained  that  we  should  walk  in  them." 

"Walking"  indicates  not  only  vital  action;  but  also 
progress  from  one  place  to  another.  That  ivalking  in  new 
ness  of  life^  which  is  urged  in  the  text,  in  consideration  of  the 
resurrection  of  our  Lord,  must  of  course  signify  both,  the 
exercise  of  the  Christian  life,  in  all  its  parts  and  relations, 
and  our  progressive  improvement  in  piety.* 

*  Some  divines,  I  am  aware,  are  of  opinion,  that  the  allusion  to  Christ's 
resurrection  requires  us  to  understand  this  "  w^alking  in  newness  of  life" 
of  the  state  of  blessedness,  after  the  resurrection  of  the  body  to  life  ever- 
lasting in  heaven :  but  the  scope  of  the  passage,  in  which  the  text  is 
found,  excludes  this  application  ;  and  there  is  nothing  in  the  words  them- 
selves to  render  it  necessary.  The  inquiry,  in  the  first  verse,  shall  loe 
continue  in  sin  that  grace  may  abnund?  is  not  applicable  to  the  state  of 
glory.  Neither  is  the  reply,  God  forbid,  How  shall  7vc  that  are  dead  to 
sin  live  any  longer  therein  7 


OF   PERSONAL   RELIGION.  67 

The  progressive  improvement  of  believers,  in  gracious 
attainments,  is  not  only  inculcated,  as  a  doctrine^  in  the  sacred 
oracles,  but  is  also  secured,  as  a  blessing,  to  Christians,  by 
the  death  of  Christ,  and  actually  administered  to  them  by 
their  arisen  Lord.  It  is  signified  as  well  as  the  pardon  of 
sin,  to  the  church  of  God,  in  the  sacrament  of  baptism  ;  and 
it  is  implied  in  our  religious  profession,  that  we  esteem  it  our 
duty  to  go  forward,  growing  in  grace  and  in  knowledge.  In 
all  our  exertions  to  advance  in  godliness,  we  are  animated 
by  the  assurance,  that  "the  glory  of  the  Father"  is  inti- 
mately connected  with  all  our  gracious  attainments ;  and, 
that  the  power  by  which  our  Redeemer  triumphed  over 
death,  shall  secure  our  progress,  until  sanctification  be  com- 
plete— '•  Being  confident  of  this  very  thing,  that  he  which 
hath  begun  a  good  work  in  you,  will  perform  it  until  the 
day  of  Jesus  Christ." 

Admitting  then,  my  dear  hearers,  the  truth,  that  there  are 
different  degrees  in  holiness  of  life ;  and  confessing  it  to  be 
the  duty  of  every  Christian  to  go  on  "from  strength  to 
strength,"  unto  the  perfection  of  "the  man  of  God,"  you  will 
patiently  allow  me  your  attention,  while, 

II.   I  describe,  from  the  scriptures,  the  several  distinct 

DEGPcEES    OF    PERSONAL    ATTAINMENT    IN    TRUE    RELIGION,    from 

its  commencement  in  regeneration  or  conversion,  until  its 
perfection,  in  passing  through  the  valley  of  the  shadow  of 
death,  from  earth  to  heaven. 

The  several  attainments  I  distinguish  by  names,  indicative 
of  their  characteristic  features. 

The  first  is  distinguished  by  anxiety  to  escape  f row  evil — 
the  second,  by  admiration  of  Christ  arid  his  salvation — the 
third,  by  thirst  for  iviprovement  in  the  knowledge  of  his  laays — 
the  fourth,  by  public  spirit  in  promoting  good — the  fifth,  by 
heavenly-viindedness — and  the  sixth,  by  ivillingness  to  suffer 
for  the  cause  of  God. 

"  Baptism  into  the  death  of  Christ,"  signifying  the  death  and  destruction 
of  the  power  of  corruption  in  regeneration,  asserted  in  the  3d  and  4th 
verses,  refers  not  to  the  future  state  of  believers;  and  the  corresponding 
resurrection  must  of  course  apply  not  to  that  state,  but  to  the  life  of  holi- 
ness communicated  in  regeneration.  The  "  planting  of  baptism"  belongs 
also  to  the  same  event,  by  which  we  are  at  once  both  dead  to  sin  and 
alive  unto  God.  All  the  subsequent  injunctions,  down  to  the  l4th  verse, 
respect  the  present  life ;  and  it  would  be  very  absurd,  under  these  circum- 
stances, to  apply  the  expression  "  walking  in  newness  of  life"  to  any 
other  period  than  that  of  the  Christian  life  upon  earth.  The  soul,  quick- 
ened by  the  Holy  Ghost  into  new  life,  has  its  resurrection  from  sin  and 
death. 


68  THE   SEVERAL   DEGREES 

The  scale,  by  which  we  measure  spiritual  progress,  is  not 
graduated  by  considerations  of  age,  of  literature,  or  of  rank. 
There  are  many  aged  sinners  under  the  dispensation  of  the 
gospel:  many  have  experienced  the  dechne  of  life  before 
their  conversion  to  vital  religion ;  and  there  may  be  some  be- 
lievers with  hoary  hairs,  who  are  of  small  attainments  in 
holiness — mere  babes  in  grace,  far  inferior,  in  point  of  Chris- 
tian improvement,  to  their  own  children,  perhaps  to  their 
children's  children.  There  are,  also,  men  of  learning  and 
of  rank,  in  the  outward  profession  of  Christianity,  who  have 
little  or  no  real  religion,  while  the  labourer  and  the  illiterate 
are  ripening  rapidly  for  glory.  "  Hath  not  God  chosen  the 
poor  of  this  world  rich  in  faith  and  heirs  of  the  kingdom?" 
We  cannot  measure  the  progress  of  Christians  even  by  the 
time  which  they  have  actually  been  in  Christ.  Some  see 
more  clearly  than  others  ;  they  walk  more  consistently  and 
firmly  ;  enjoy  a  more  decided,  and  diversified,  and  extensive 
experience ;  and,  they  war,  more  successfully,  against  their 
spiritual  adversaries.  Many  a  comparatively  young  man  is 
an  old  Christian,  while  there  are  many,  trembling  over  the 
grave  with  age  and  infirmities,  who  are  yet  either  children 
in  understanding,  or  have  their  holiness  and  their  comfort  so 
much  impaired  and  obscured  as  to  be  scarcely  felt  or  visible. 
Professing  Christians,  themselves,  are  prone  to  estimate  a 
man's  religious  worth,  by  his  rank  or  influence  in  society, 
particularly  in  the  church — a  very  inadequate  criterion  :  but 
it  is  still  more  pernicious  to  decide  upon  the  degree  of  per- 
sonal piety  from  the  character  of  a  congregation,  or  that  of  a 
distinct  denomination  among  the  several  sections  of  the 
church  of  God.  We  are  indeed  bound,  by  the  divine  law, 
to  urge  it  as  the  duty  of  all  men,  to  contend  earnestly  for  the 
faith  once  dcliTered  unto  the  saints ;  and  here,  happily,  free 
from  compulsion,  you  may  select  for  yourselves,  the  church 
fellowship  which  you  deem  the  most  pure  and  profitable  to 
your  souls  :  but  you  must  not,  on  that  account,  imagine  per- 
sonal attainments  in  piety  are  to  be  measured  by  the  general 
character  of  any  visible  society  whatsoever.  We  are  not  to 
forget  that  Nicodemus  and  Joseph  remained  among  the  Jews, 
while  Judas  Iscariot  was  associated  with  the  apostles.  When 
any  community,  makes  either  a  dereliction  of  truth,  or  an 
avowal  of  error,  a  condition  of  their  fellowship,  the  path  of 
duty  is  open  before  you :  nevertheless,  different  degrees  of 
Christian  progress  will  be  found  among  them,  who  worship 


OF   PERSONAL   RELIGION.  69 

in  the  same  congregation,  throughout  all  the  churches  of  our 
Lord  Jesus  Christ. 

It  is  upon  this  principle,  and  without  regard  to  ranks  or 
names  of  men,  that  I  have  formed  that  arrangement,  already- 
announced,  and  which  I  now  proceed  to  illustrate. 

1.  The  state  of  mind,  which  exists  in  the  earliest  stage  of 
true  religion,  is  characterized  by  anxiety  to  escape  from  evil 
and  enjoy  salvation. 

The  Christian,  is  always,  in  every  part  of  his  progress, 
sincerely  desirous  to  escape  from  sin  and  from  punishment. 
So  long  as  he  continues  imperfect,  he  is  solicitous  to  enjoy 
such  supplies  of  grace,  as  shall  enable  him  to  subdue  his  own 
corruptions ;  and  even,  in  the  exercise  of  the  full  assurance 
of  eternal  life,  he  still  labours  to  mortify  the  body  of  sin  and 
death :  but  anxiety  to  have  such  an  interest  in  the  merits  of 
Christ,  as  shall  secure  to  him  the  pardon  of  sin  and  a  title  to 
everlasting  life,  is  the  principal  feature  of  the  Christian  char- 
acter in  its  commencement. 

This  is  also,  the  very  lowest  grade  of  Christianity :  for  a 
man  who  has  no  anxiety  to  escape  from  sin  and  to  enjoy  salva- 
tion, is  not  at  all  a  Christian.  He  is  still  dead  in  trespasses 
and  in  sins.  He  who  lives  at  ease  in  sin,  and  is  careless  of 
God  and  of  eternity,  whatever  may  be  his  doctrine,  or  his  pro- 
fession, or  his  general  deportment  in  society,  is  certainly  a 
graceless  unregenerate  man.  He  is  unbelieving  and  im- 
penitent ;  and  the  wrath  of  God  abideth  on  him.  The  first 
period  of  the  new  life  is  peculiarly  the  time  of  faith  and 
penitence ;  and  repentance  towards  God,  with  faith  in  our 
Lord  Jesus  Christ,  are  the  prominent  exercises  of  that  anxie- 
ty of  mind  which  constitutes  its  chcracteristic.  It  is  evident 
that  they  who  have  neither  faith  nor  repentance,  are  not  true 
Christians.  "  O  man  !  despisest  thou  the  riches  of  his  good- 
ness, and  after  thy  hardness  and  impenitent  heart,  treasures! 
up  unto  thyself  wrath  against  the  day  of  wrath  and  revela- 
tion of  the  righteous  judgment  of  God?" 

It  is  not,  moreover,  every  kind  of  anxiety  which  sinners 
feel,  for  deliverance  from  evil  and  for  the  enjoyment  of  eter- 
nal life,  that  is  to  be  sustained  as  descriptive  even  of  the  first 
stages  of  personal  religion.  Upon  this  subject,  there  is  great 
liability  to  mistakes.  The  saints  themselves,  although  they 
certainly  exercise  both  faith  and  repentance,  are  not  always 
capable  of  accurately  describing  them.  Of  their  own  anx- 
iety for  an  interest  in  the  grace  of  God,  they  are  indeed  con- 
scious ;  but,  in  bringing  the  subject  of  their  consciousness  to 


70  THE   SEVERAL   DEGREES 

the  test  of  divine  truth,  they  are  apt  to  err.  Aware  of  the 
deceitfuhiess  of  sin,  and  fearful  of  presumption ;  somewhat 
disordered,  moreover,  by  the  pungency  of  tlieir  soul-harrow- 
ing convictions,  they  frequently  despond,  because  they  will 
not  pronounce  decidedly  upon  the  spirituality  of  their  own 
emotions.  If  misled  by  false  opinions  inculcated  by  others, 
or  rendered  incapable,  by  want  of  sound  knowledge,  to  per- 
ceive distinctly  the  connexion  of  the  several  parts  of  the  sys- 
tem of  grace,  they  should  suppose  that  their  own  experience 
of  divine  power  on  the  soul,  and  not  the  free  and  full  ojfter 
of  the  gospel,  is  the  foundation  for  trusting  in  Christ  for  sal- 
vation ;  then  indeed  they  must  be  disconsolate,  and  be  liable 
to  wavering  all  the  days  of  their  life.  It  is  only  through  the 
medium  of  knowledge  that  Christians  enjoy  spiritual  liberty. 
The  truth  shall  make  you  free. 

While  regenerated  men  err,  in  judging  unfavourably  of 
their  first  attainments,  unrenewed  sinners  more  fatally  err,  in 
judging  favourably  of  their  convictions.  There  is  a  sorrow 
sometimes  of  long  continuance  which  issues  in  actual  con- 
version. The  Holy  Ghost  convinces  man  of  sm,  of  right- 
eousnesSj  and  of  judgment ;  and  such  conviction  is  always  an 
essential  part  of  our  effectual  calling.  Sinners  have  often 
heard  this  asserted  ;  and  they  are  in  danger  of  mistaking 
every  kind  of  sorrow  for  sin,  as  a  gracious  exercise.  They 
of  course  give  themselves  credit  for  the  grace  which  they  do 
not  possess  ;  and  so  cherish  a  false  confidence  which  is  ruinou.s 
to  the  soul.  Judas  Iscariot  repented  of  his  treachery.  He 
was  deeply  sensible  of  his  guih  in  betraying  innocent  blood. 
He  manifested  the  reality  of  his  remorse  by  returning  the 
money  which  bribed  him  to  the  transgression  :  and  such  was 
the  pain  of  his  soul  that  he  loathed  life  and  cast  it  away  as  a 
burden  which  he  could  no  longer  bear.  This  man,  never- 
theless, went  to  his  own  place :  of  his  condemnation  we  are 
more  certain  than  that  of  any  other  man  whom  we  can  point 
out  by  name.  "  Better  for  him,"  said  the  Redeemer,  "  that 
he  had  never  been  born." 

The  anxiety  of  the  young  believer,  must  therefore  be  dis- 
tinguished from  that  of  unconverted  minds.  This  is  easy  in 
theory  ;  but  difficult  in  practice.  When  we  act,  it  is  with 
imperfect  instruments  ;  whh  faculties  corrupted  by  sin,  and 
disordered  by  our  pains  and  our  passions.  It  is  the  Spirit, 
however,  that  helps  our  infirmities.  Let  us  go  on  in  the 
light  of  his  word,  "  Lord,  lift  thou  up  the  light  of  thy  coun- 
tenance upon  us." 

4 


or   PERSONAL   RELIGION.  71 

Let  ns  again  examine  the  anxiety  of  the  traitor.  It  was 
on  account  of  sin.  It  was  no  pretension.  It  was  real,  deep, 
and  effective.  How  sudden  and  how  great  the  change  of 
feeling  and  of  conduct  which  it  produced.  He  who,  a  little 
before,  coolly  calculated  the  price  of  blood  with  his  employers, 
and  with  a  smile  and  a  kiss  betrayed  the  Son  of  man  ;  now 
with  horror  in  his  soul  and  desperation  in  his  countenance, 
confesses  the  enormity  of  his  crime,  to  these  very  employers. 
The  man  of  avarice  can  no  longer  bear  the  sight  of  his  silver, 
but  casts  his  wages  of  unrighteousness  at  the  feet  of  them 
from  whom  it  had  been  received.  The  cold-blooded  hypo- 
crite, now  burns  with  a  consuming  flame,  esteems  the  earth 
no  longer  desirable,  and  anxious  to  escape  the  tortures  of  his 
own  conscience,  rapidly  plunges  himself  into  the  fire  of 
eternal  burnings.  No  penitence  can  exceed  this  in  its  in- 
tensity ;  but  that  of  the  renewed  man  is  of  a  very  different 
kind. 

The  Christian  is  anxious  to  be  delivered  from  sin  :  the  un- 
renewed man  cares  only  for  its  consequences.  Both  may 
experience  uneasiness  and  alarm  ;  but  the  renovated  soul 
seeks  for  an  interest  in  the  salvation  of  God,  while  the  sinner 
cries  merely  for  comfort.  The  renewed  mind  looks  directly 
to  the  Saviour,  and  sees  the  Father  only  in  him  :  the  uncon- 
verted mind,  blinded  by  the  evil  one,  looks  to  God  immedi- 
ately as  the  disturber  of  his  repose,  and  solicits  compassion 
without  respect  to  perfect  satisfaction  for  transgression.  The 
anxiety  of  the  believer  is  from  the  Holy  Spirit ;  is  exercised 
with  a  spiritual  discernment  of  the  covenant  of  grace  ;  and 
is  influenced  by  an  ardent  desire  to  enjoy  the  beloved  Re- 
deemer, together  with  righteousness,  and  holiness,  and  hap- 
piness in  him  :  the  anxiety  of  the  unconverted,  is  a  blind  un- 
holy passion,  pungent  indeed,  but  indefinite,  indistinct,  and 
equivocal  in  respect  to  all  these  objects. 

I  have  already  observed,  that  the  first  stage  of  the  Chris- 
tian's icalking  in  neumess  of  lifc^  is  during  the  time  in  which 
faith  and  repentance  are  in  early  exercise.  These  graces 
are,  then,  peculiarly  marked  with  an  earnest  desire  to  enjoy 
God.  It  is  therefore  an  anxious  exercise.  By  increasing 
experience  the  new  man  learns  more  of  the  subtlety  and  the 
power  of  sin,  more  of  the  excellencies  and  the  grace  of  the 
Saviour,  and  more  of  his  own  duty  and  privilege  ;  but  never 
is  love  more  intense,  than  at  the  period  of  his  espousals,  or 
his  desires  more  ardent  for  deliverance  from  evil,  and  for  the 
enjoyment  of  his  Redeemer. 


72  THE   SEVERAL    DEGREES 

Let  my  hearers  try  themselves  in  the  light  of  this  doctrine. 
Do  so,  my  beloved  brethren,  with  sincerity.  Whether  actual 
professors  of  religion  in  church  fellowship  or  otherwise,  you 
all  have  an  interest  in  this  inquiry.  Where  do  you  stand  in 
relation  to  the  path  of  life  ?  Have  you  no  anxiety  to  escape 
the  guilt,  tiie  pollution,  and  the  punishment  of  sin,  through 
the  blood  of  Jesus  ?  Have  you  no  desire  to  enjoy  his  grace, 
his  covenant,  and  his  salvation?  then  you  are  not  Christians. 
Are  you  indeed  in  the  anxious  exercise  of  faith,  and  penitence, 
and  love,  and  prayer?  And  is  this  all  your  experience? 
Boast  not  of  your  attainments:  you  are  in  the  very  lowest 
ranks  of  piety.  Be  not  slothful  in  this  business.  Let  me  not 
find  you  slumbering  at  your  post,  Awake,  arise,  go  forward: 
and  as  ye  have  received  Christ  Jesus  the  Lord,  so  tvalk  ye  in  him. 

2.  The  state  of  mind,  enjoyed  by  the  Christian,  in  the 
second  grade  of  spiritual  attainments,  is  characterized,  by 
Admiration  of  Jesus  Christy  and  the  salvation  which  he  ad- 
ministers. 

God,  who  is  both  rich  in  mercy  and  abundant  in  power, 
might  have  created  all  the  children  of  men  at  once,  as  he  did 
the  angels  of  heaven.  He  might  have  made  all  men  alike, 
in  the  dimensions  of  the  body  and  the  features  of  their  coun- 
tenance. He  might  have  made  his  elect  perfect,  in  the 
moment  of  their  regeneration  ;  and  have  given  to  all  the 
same  measure  of  holiness  and  happiness,  if  such  a  plan  had 
corresponded  with  infinite  wisdom  and  goodness.  He  hath 
ordered  it  otherwise ;  and,  in  the  varieties  of  creation,  we 
perceive  his  wisdom,  and  enjoy  his  munificence.  The  varie- 
ties, displayed  in  his  spiritual  empire,  are  no  less  interesting 
and  instructive.  Though  we  cannot  describe  them  all,  or 
even  any  one  of  them,  with  perfect  accuracy,  it  is  not  unprof- 
itable to  take  a  rapid  view  of  the  company  of  pilgrims,  and 
fix  their  distinguishing  features  permanently  before  us.  The 
progress,  which  is  made  in  the  path  of  righteousness,  is  not 
always  discoverable  at  short  intervals  of  time  ;  and  to  the 
sovereignty  of  God,  both  in  his  general  providence,  and  in 
the  communications  of  his  special  grace,  we  must  refer  the 
question,  why  some  improve  so  rapidly,  while  others  are 
either  stationary  or  declining,  under  the  same  means,  and 
with  similar  natural  dispositions.  Without  at  all  determining 
whether  it  requires  a  certain  number  of  days  or  of  j'-ears  to 
gain  a  certain  distance,  in  our  Christian  journey,  let  us  sur- 
vey the  spot  which  we  have  marked  out  as  the  second  stage 
of  travellers  towards  the  heavenly  Jerusalem. 


J)F   PERSONAL    RELIGION.  73 

The  anxiety  with  which  the  Christian  commences  the 
walk  of  faiih,  gives  origin  to  examinations  and  reflections  of 
an  important  nature.  These  exercises  improve  our  spiritual 
strength,  and  open  up  new  views  of  divine  things  to  the  souL 
In  proportioa  as  we  are  favoured  with  such  discoveries,  our 
faith  becomes  stronger  ;  our  penitence  more  habitual  and 
serene ;  and  the  fulness  of  the  covenant  of  promise  is  better 
understood  and  appreciated.  In  proportion,  too,  as  the  be- 
liever has  been  enabled  to  make  his  calling  and  his  election 
sure,  his  anxiety  is  diminished  without  a  diminution  of  his 
industry.  He  still  labours  to  subdue  his  corruptions,  and 
obtain  salvation  ;  but  he  works  with  less  uneasiness  and 
alarm,  and  with  more  confidence  and  comfort.  He  surveys 
his  company  and  his  inheritance  with  admiration  and  de- 
light. This  is  the  period,  in  the  Christian  life,  of  successful 
self-examination  ;  and  of  judicious  reflection  upon  his  faith 
in  Christ  Jesus,  These  exercises,  instead  of  ministering  to 
his  indolence  or  pride,  contribute,  under  divine  grace,  to  an 
increasing  conviction  of  his  dependence  upon  the  Saviour, 
and  to  an  increasing  sense  of  that  Saviour's  worth.  Hence 
I  conclude,  that  the  most  prominent  feature  of  his  character 
m  all  his  religious  exercises  and  employments,  is  the  delight- 
ful admiration  of  the  grace  and  glory  of  the  Lord  Jesus,  and 
the  whole  salvation  which  he  hopes,  through  his  mediation, 
to  obtain. 

Great  power,  magnanimity,  and  condescension,  are_  in 
their  own  nature  admirable  :  infinite  perfection  is  an  object 
of  the  admiration  of  all  intelligent  creatures;  and,  in  a  cer- 
tain sense,  the  divine  excellency  is  admired  by  the  unregen- 
erate,  even  by  those  to  whom  it  is  an  object  of  terror.  Chris- 
tians, too,  from  the  very  commencement  of  their  new  life, 
and  throughout  every  stage  of  their  progress,  feel  an  admi- 
ration for  God  in  Christ :  nor  does  it  cease  in  heaven ;  but, 
in  this  stage,  after  having  ascertained  their  own  interest  in 
the  grace  of  God,  it  becomes  the  most  prominent  part  of  their 
character.  They  admire  the  dignity  of  the  mediatory  Per- 
son, God  manifested  in  the  flesh ;  the  attributes,  and,  espe- 
cially, the  love  of  God  in  him  ;  the  wisdom  of  the  plan  de- 
vised for  our  redemption  through  a  covenant,  ordered  in  all 
things,  and  sure  ;  and  his  fitness  in  every  thing  to  our  con- 
dition, in  whom  it  pleased  the  Father  that  all  fulness  should 
dwell.  They  admire  the  tenderness  of  his  compassion  ;  the 
fortitude  displayed  in  his  sufferings  ;  the  graces  of  the  Spirit, 
which  rest  upon  him,  and  which  he  liberally  communicates, 

7 


74  THE  sevehal  degrees 

grace  for  grace,  from  his  own  fulness  to  our  wants.  They 
admire  the  place  on  high,  where  he  is  enthroned  in  light, 
and  into  which  they  have  now,  themselves,  a  sure  hope  of 
admission.  Oh,  brethren,  with  what  transports  of  admiration 
do  young  believers,  after  their  anxiety  is  allayed,  by  the  de- 
monstrations of  the  Holy  Ghost,  take  their  first  view  from 
the  top  of  Pisgah  of  the  King  in  his  beauty,  and  of  the  land 
that  is  afar  off  That  inheritance,  however,  is  beyond  the 
Jordan  ;  and  here  the  saints  are  not  to  rest :  cheered  with 
the  prospect  before  them,  they  must  descend  and  march  for- 
ward to  the  possession — Walk  in  nenmess  of  life. 

3.  The  third  period  of  Christian  progress  is  characterized 
by  a  thirst  for  religious  knouiedge. 

The  mind  of  man  is  formed  for  exertion,  and  the  knowl- 
edge of  truth  is,  at  all  times,  desirable  for  the  direction  of  its 
activity,  and  the  increase  of  its  enjoyments.  Ignorance  is,  in 
every  situation  of  life,  both  a  loss  and  a  reproach.  The 
curiosity,  which  prompts  the  old  and  the  young,  to  acquire 
information  about  its  several  objects,  indicates  the  benevolent 
provision  made  in  the  constitution  of  our  rational  nature  for 
its  progressive  improvement  and  felicity,  through  the  medium 
of  knowledge.  He,  who  is  ignorant  of  his  own  business, 
•whatever  may  be  his  industry,  cannot  be  con^sidered  as  likely 
to  be  successful ;  and  without  intelligence,  even  a  partial 
success  affords  no  moral  satisfaction.  What  is  to  me  un- 
known, is  as  if  it  had  not  been. 

In  the  concerns  of  religion,  knowledge  is  not  only  useful, 
but  indispensable.  It  is  an  essential  part  of  the  image  of 
God  in  which  man  was  formed  by  the  Creator,  and  into 
which  he  is  renewed  by  the  Holy  Ghost.  "  Ye  are  renewed 
in  knowledge  after  the  image  of  him  that  created  you." 
Without  the  exercise  of  intellect  upon  divine  things,  there 
can  be  no  comfort  or  profit  in  Christianity,  any  more  than  in 
the  habits  of  idolatry.  "  Know  thou,"  if  thou  wouldst  enjoy 
him,  "  the  God  of  thy  fathers." 

In  every  art  or  science,  the  period  most  favourable  to  the 
ardent  pursuit  of  knowledge,  is  immediately  after  the  habits 
and  the  language  peculiar  to  it,  and  at  first  strange,  have 
become  familiar  and  easy;  after  a  high  admiration  of  the 
objects  of  study  is  felt  by  the  learner ;  and  before  the  actual 
business  of  life  demands  his  chief  attention.  There  is  a 
similar  period  in  the  religious  life  of  man.  The  knowledge 
of  divine  things,  always  desirable  and  always  useful,  is  pur- 
sued with  peculiar  ardour,  so  soon  as  we  have  attained  to 


OP   PERSONAL    RELIGION.  75 

that  patient  admiration  of  its  glorious  objects  which  accompa- 
nies the  full  assurance  of  hope.  Then  the  speculative  pow- 
ers of  the  mind,  enlightened  and  enlivened  by  the  Holy- 
Ghost,  search  for  knowledge,  and  procure  it  on  account  of 
its  own  intrinsic  worth.  We  learn^  my  brethren,  not  merely 
because  we  are  commanded,  and  because  it  is  profitable  ;  but 
also  because  we  desire  to  know.  "  Truly  the  light  is  sweet, 
and  a  pleasant  thing  it  is  for  the  eyes  to  behold  the  sun.  The 
commandment  of  the  Lord  is  pure,  enlightening  the  eyes : 
Therefore  I  love  thy  commandments  above  gold,  yea,  above 
fine  gold." 

This  is  the  period  in  the  Christian  life,  when  the  desire  of 
knowledge  for  its  own  sake,  is  in  its  most  vigorous  exercise. 
Have  my  hearers  attained  to  it,  in  walking  forward  to  per- 
fection? Be  not  deceived.  True  religion  gives  no  encourage- 
ment to  ignorance.  It  gives  no  toleration  to  negligence  in 
ignorance  of  any  thing  which  God  has  made  known  to  us 
in  the  sacred  oracles.  There  are,  I  confess,  in  the  Scriptures, 
some  things  hard  to  be  understood.  There  are  also  plain 
first  principles.  As  there  are  precepts  in  the  law  of  more 
and  of  less  weight,  so  there  are  declarations  and  promises  of 
greater  and  of  less  importance.  All  these,  nevertheless,  are 
worthy  of  attention,  otherwise  God  would  not  have  revealed 
them.  Every  truth  is  of  use  in  its  place :  and  every  ray 
from  the  Sun  of  Righteousness  is  cheering  to  the  eyes  of  be- 
lievers. It  is  impious  to  treat  with  contempt  any  thing  spoken 
by  the  Lord  God  our  Saviour.  Truth  is  the  proper  food  of 
the  enlightened  mind  ;  and  every  one  that  loveth  is  horn  of 
God  and  knoweth  God. 

Affections  indeed  are  a  necessary  part  of  religion.  Let 
them  be  excited  to  the  most  lively  and  the  most  powerful 
exercise.  Let  your  impressions  of  divine  things  be  deep  and 
permanent,  and  productive  of  practical  results  ;  but  let  them 
be  intelligent.  Walk  as  children  of  light :  for  ye  are  not  of 
the  night ;  but  of  the  day.  Be  not  children  in  understand- 
ing ;  but  in  understanding  be  men.  A  glorious  light  bursts 
forth  from  on  high.  The  windows  of  our  earthly  habitations 
are  set  open  by  the  hand  of  God  for  its  admission.  The  cur- 
tains are  drawn,  the  eyes  are  opened,  sloth  is  overcome ;  and 
"  beholding  as  in  a  glass  the  glory  of  the  Lord,  we  are 
changed  into  the  same  image,"  while  his  voice  vibrates  on 
the  ear,  and  thrills  through  every  fibre  of  the  heart.  Awake, 
thou  that  sleepest,  and  Christ  shall  give  thee  light.  Now  it 
is  high  time  to  awake  out  of  sleep  :  for  now  is  our  salvation 


76  THE   SEVERAL   DEGREES 

nearer  than  when  we  believed.  Sweet  is  the  fellowship  which 
the  natural  eye  holds  with  the  light  of  day.  Still  more  de- 
lightful is  the  communion  of  the  enlightened  spirit  with  the 
glory  of  the  Father  shining  forth  between  the  cherubim  above 
the  mercy-seat.  In  the  person  of  our  redeeming  Head,  God 
manifested  in  the  flesh,  there  are  perfections  which  invite  and 
reward  contemplation.  Invited  by  his  promise,  and  com- 
manded by  his  precept ;  drawn  inwardly  towards  him  by 
the  cords  of  his  love  ;  and  enraptured  by  the  brightness  of 
his  glory  before  us,  we  desire  the  knowledge  of  his  ways. 
Forgetting  the  things  that  are  behind,  we  press  forward ;  and 
instead  of  becoming  babes  who  have  need  of  milk,  we  thus 
become  men  who  have  need  of  strong  meat :  therefore^  leav- 
ing the  principles  of  the  doctrine  of  Christy  let  us  go  on  unto 
perfection. 

4.  The  fourth  period  of  Christian  progress  is  characterized 
by  Public  spirit  in  'promoting  the  interests  of  the  church. 

The  religion  which  we  profess  ;  the  relations,  in  which  it 
finds,  and  into  which  it  introduces  Christians  ;  and  the  dis- 
position of  mind  which  it  communicates  and  cultivates,  all 
proclaim  the  duty  of  public  spirit  in  the  service  of  God, 
Christianity  is  social  as  well  as  personal ;  and  the  religion 
of  the  renewed  individual  must  of  course  influence  his  rela- 
tion to  society.  It  is  not  good  for  man  to  be  alone.  Entire 
solitude  is  opposed  to  his  improvement,  his  usefulness,  and 
his  happiness :  and  the  sanctification,  "  whereby  we  are  re- 
newed in  the  whole  man  after  the  image  of  God,"  produces 
a  disposition  to  promote  in  every  sphere  of  life  the  greatest 
good.  The  glory  of  God,  the  prosperity  of  the  church,  the 
comfort  of  society,  and  the  happiness  of  every  individual  with 
whom  we  stand  connected,  as  well  as  our  own  salvation,  are 
objects  of  solicitude  to  all  believers.  Religion  would  be  an 
imperfect  system,  unworthy  of  the  Creator,  and  unfit  for  the 
creature,  did  it  not  pay  respect  to  our  relative  condition,  in 
this  world,  and  in  the  world  to  come.  With  such  deficiency, 
it  could  not  qualify  the  new  man,  either  for  present  useful- 
ness, or  future  happiness.  Listen  to  its  admonitions,  and  then 
judge  whether  it  be  chargeable  with  any  such  defect.  Ye 
are  not  your  own,  for  ye  are  bought  with  a  price :  therefore 
glorify  God  in  your  body  and  in  your  spirit,  which  are  God^s. 
Let  no  man  seek  his  oivn,  but  every  ma?i  another^ s.  hook  7iot 
every  man  on  his  own  things,  but  every  man  also  on  the  things 
of  others.  As  ive  have  therefore  opportunity,  let  us  do  good  unto 
all  menj  especially  unto  them  ivho  are  of  the  household  of  faith. 


OF   PERSONAL  RELIGION.  77 

The  moral  and  spiritual  empire,  of  which  the  Redeemer  is 
the  Head  and  Lawgiver,  is  the  most  important  and  interest- 
ing association  in  the  universe.  Here  the  sinner  is  converted, 
the  saints  are  edified,  and  God  is  glorified.  For  the  church's 
sake  the  world  is  preserved  and  governed  by  the  Prince  of 
the  kings  of  the  earth :  Sin  and  Satan  are  restrained  and 
overruled :  and  the  angels  of  heaven  are  employed  as  min- 
istering spirits.  Out  of  Zion  the  perfection  of  beauty^ God 
hath  shined ;  and  to  this  object  the  public  spirit  of  the  Chris- 
tian is  principally  directed.  For  Zion's  sake  I  will  not  hold 
my  peace,  and  for  Jerusalem's  sake  I  will  not  rest,  until  the 
righteousness  thereof  go  forth  as  brightness,  and  the  salvation 
thereof  as  a  lamp  that  burneth.  A  benevolent  disposition 
towards  mankind,  and  a  special  regard  for  the  godly,  are 
coeval  with  the  Christian  life  ;  and  wheresoever  these  exist, 
there  will  also  be  some  exertions  for  promoting  the  good  of 
the  house  of  the  Lord :  but  it  requires  great  progress  in  the 
new  life  before  any  one  is  characterized,  by  self-denial,  in  the 
church's  service,  similar  to  that  of  Moses,  who  chose  affliction 
with  the  people  of  God  ;  by  an  enlightened  ardour  in  the 
work  of  righteousness,  like  Elijah  the  prophet ;  and  by  such 
disinterestedness,  as  was  practised  by  Paul  the  apostle.  These 
attainments  are  not  to  be  expected,  until  after  man  has  ob- 
tained grace  to  quiet  his  personal  anxieties,  and  has  moreover 
made  so  much  progress  in  the  knowledge  of  divine  things, 
as  is  necessary  to  an  understanding  of  the  times,  that  he  may 
know  how  to  promote  the  w^elfare  of  Israel.  This  is  not  a 
blind  devotion  to  the  interests  of  a  party  ;  but  a  spirit  of  mag- 
nanimity and  liberality,  fostered  and  directed  by  the  word  of 
God. 

It  indeed  requires  no  grace  or  goodness,  in  any  man,  to  be 
zealous  in  promoting  the  interests  of  the  sect  or  family,  in 
political  or  ecclesiastical  society,  to  which  he  has  attached 
himself  Ignorance  and  prejudice,  nay,  ambition  or  avarice 
may  have  led  to  such  connexion  :  Shame  and  cowardice,  as 
well  as  mistaken  interest,  may  be  the  means  of  continuing 
the  alliance:  native  contractedness  of  spirit  may  occasion  bigot- 
ed exertions  in  the  cause  :  and  the  most  hateful  passions  prove 
productive  of  obstinate  perseverance.  These  principles  are, 
how^ever,  not  only  destitute  of  religion,  but  utterly  opposed  to 
its  power.  The  remains  of  corruption  in  the  heart  of  the 
regenerate,  natural  zeal  and  inflexibility,  may  also  go  far  in 
producing  something  like  religious  exertions  for  the  prosperi- 
ty of  the  church,  in  men  who  are  of  very  small  attainments 

7* 


78  THE    SEVERAL    DEGREES 

in  holiness  of  life  ;  but  the  affections  and  exertions  of  grow- 
ing- Christians,  are  easily  distinguished  from  such  appear- 
ances. The  unreflecting  may  be  deceived,  but  the  wise 
shall  understand. 

Unsanctified  exertions,  for  promoting  the  good  of  the 
church,  have  for  their  ultimate  end,  some  temporary  object : 
Spiritual  enterprise  always  contemplates  the  prosperity  of  the 
cause  of  God  in  Christ,  and  the  highest  happiness  of  man, 
throughout  eternity.  Natural  or  unsanctified  zeal  is  obtru- 
sive hke  that  of  Jehu,  seeking  praise  to  its  possessor:  Holy 
zeal,  like  that  of  Paul,  glories  only  in  the  cross  of  Christ. 
The  rule,  to  which  unholy  enterprise  conforms,  is  the  pros- 
pect of  success :  The  law  of  God  directs  the  virtuous  in  the 
use  of  means,  as  well  as  in  the  choice  of  ends  to  be  prosecu- 
ted. Success  affords  more  pleasure  to  the  ungodly  than  a 
consciousness  of  divine  approbation  :  The  virtuous  are  sensi- 
ble that  ineffectual  enterprise  evangelically  conducted  shall 
not  lose  its  reward.  The  wicked  are  proud  of  their  own 
ardour,  their  skilful  management,  their  sincerity  and  their 
success :  the  righteous  disapprove  of  zeal,  which  is  not  ac- 
cording to  knowledge ;  they  detest  the  idea  of  doing  evil  that 
good  may  come  of  it ;  they  never  offer  the  sincerity  of  their 
own  deceitful  hearts  as  atonement  to  God  for  their  disobedi- 
ence ;  and  it  is  not  the  success  of  their  own  schemes,  but  the 
triumphs  of  truth  and  holiness  that  constitute  their  joy  and 
their  crown.  Mindful  of  the  relation  in  which  they  stand  to 
the  great  spiritual  empire  of  Messiah,  and  embracing  with 
their  affections  the  whole  church  of  God,  they  labour  with  in- 
dustry to  promote  the  good  of  Jerusalem,  in  the  particular 
sphere,  and  with  special  regard  to  the  society  of  believers,  in 
which  it  hath  pleased  God  to  place  them  for  his  own  glory. 
Their  public  spirit  overcomes  all  disorderly  or  partial  consid- 
erations. Our  mouth  is  open  unto  you^  our  heart  is  enlarged. 
Be  ye  also  enlarged. 

5.  The  fifth  degree  of  progress  in  personal  piety  is  charac- 
terized by  heavenly-mindedness. 

"  To  be  spiritually  minded"  is,  in  some  degree,  the  proper- 
ty of  all  the  saints.  Renewed  by  the  Holy  Ghost,  they  are 
directed  to  the  heavenly  Jerusalem,  as  the  ultimate  end  of 
their  pilgrimage.  Persuaded  of  the  truth,  they  declare 
plainly  that  they  seek  that  country.  From  the  very  begin- 
ning of  their  journey,  their  desire  for  its  enjoyment  is  both 
sincere  and  ardent :  but,  as  they  approach  the  perfection  of 
the  man  of  God,  and  the  place  of  their  final  rest,  the  whole 


OF   PERSONAL   RELIGION.  79 

soul  is  more  and  more  assimilated  to  the  sons  of  felicity  who 
dwell  on  high  ;  to  the  place  itself  which  they  so  happily  en- 
joy ;  and  to  him  who  is  its  light  and  its  glory. 

The  Redeemer,  in  his  conversation  with  Nicodemus,  on  the 
nature  and  origin  of  spiritual  life,  distinguishes  the  concerns 
of  true  religion  into  things  that  are  earthly  and  things  that 
are  heavenly.  The  plain  principles  which  are  more  immedi- 
ately adapted  to  our  faith  and  obedience,  as  living  piously  in 
this  world,  are  distinguished  from  the  more  sublime  doctrines, 
which  directly  refer  to  the  life  on  which  we  are  about  to  en- 
ter, and  the  company  into  which  we  are  about  to  be  intro- 
duced, when  the  celestial  gates  are  set  open  for  our  admission. 
There  is  a  corresponding  change  effected,  from  good  to  bet- 
ter, upon  the  mind  of  the  Christian,  as  he  draws  near  the 
holy  habitation.  The  thoughts  are  more  habitually  directed 
to  those  things  which  are  above:  the  understanding  is  more 
enlarged  in  beholding  the  counsels,  and  the  attributes,  and  the 
love  of  God  to  fallen  man  :  the  vanity  of  earthly  things,  is 
more  feelingly  acknowledged :  and  the  joy  of  heaven  si^^ 
more  uniformly  upon  the  countenance,  while  faith  invigor- 
ated, sees  him  that  is  invisible,  and  gives  substance  to  the  ob- 
jects of  hope. 

Some  believers  are  seized  rapidly,  like  Philip  on  the  road 
to  Gaza,  and  are  found,  a  little  before  they  breathe  their  last, 
in  this  heavenly-minded  state.  Others  are  left  for  a  long  time 
on  earth  in  the  habitual  exercise  of  it,  as  an  example  to  others 
and  as  monuments  of  the  power  and  sovereignty  of  the  grace 
of  God.  "If  ye  then  be  risen  with  Christ,  seek  those  things 
which  are  above,  where  Christ  sitteth  at  the  right  hand  of 
God.  Set  your  affections  on  things  above,  and  not  on  things 
on  the  earth.  When  Christ,  who  is  our  life  shall  appear, 
then  shall  ye  also  appear  with  him  in  glory." 

6.  The  highest  rank  in  personal  godliness  on  earth  is  at- 
tained by  those  who  willingly  suffer  for  Chrisfs  sake. 

Those  who,  under  pretence  of  superior  sagacity,  reject  the 
revelation  of  Jesus  Christ,  have  always  undervalued  the  tes- 
timony which  Christianity  derives  from  the  self-denial,  the 
sufTerings,  and  the  martyrdom  of  her  sons  and  daughters. 
The  patience  of  the  saints  has  been  represented  as  a  spirit  of 
bigotry,  joyless,  sullen,  and  obstinate.  The  calm  fortitude  of 
the  humble  and  zealous  Christian,  has  been  degraded  by  a 
comparison  with  the  gloomy  endurance  of  the  barbarian  who 
bears  torture  without  complaint.  But  the  intelligent  and  can- 
did infidel  himself  will  not  deny,  that  voluntary  martyrdom 


80  THE    SEVERAL    DEGREES 

for  any  cause,  is  an  evidence  of  personal  resolution  and  sin- 
cerity— the  highest  which  man  can  give  of  his  attachment  to 
the  cause  he  has  espoused.  And  it  is  easy  to  show  that  the 
disciple  who  willingly  carries  the  cross,  for  which  he  is  mis- 
represented and  maligned  by  his  cotemporaries,  rises  far  su- 
perior in  heroism  to  the  patriot  soldier,  who,  encouraged  by 
the  honours  of  a  military  life,  and  cheered  by  the  voice  of 
applause  loudly  raised  by  his  country,  exposes  himself  to 
danger  and  to  death. 

In  this  age  of  worldly  wisdom  ;  in  a  state  of  society  where 
professors  have  the  most  of  their  religion  on  their  lips  ;  and 
where  they  are  not  in  immediate  danger  of  being  put  to  the 
trial  of  their  faith  by  persecution,  suffering  for  Christ  is 
esteemed  an  easy  service,  and  willingness  to  die  for  the  truth^ 
an  attainment  of  no  great  account  in  the  religious  life.  In- 
deed, the  maxim  is  become  in  some  degree  proverbial,  that 
"  it  is  easier  to  die  the  death  of  the  martyr  than  to  live  the  life 
of  the  Christian." 

Did  this  maxim  only  convey  the  idea,  that  it  is  easier  for 
a  Christian  to  die  for  his  religion,  than  uniformly  to  live  in 
a  perfect  conformity  to  its  letter  and  its  spirit,  I  should  not 
call  its  truth  in  question.  The  former,  though  a  rare,  is  a 
possible  attainment,  but  the  latter  is  impossible.  No  man 
}iveth  and  sinneth  not.  Perfection  in  this  life  is  neither 
promised  nor  given  to  man.  This,  however,  is  not  the 
meaning  of  the  assertion.  It  is  intended  to  undervalue  the 
fortitude  which  endureth  all  things,  and  overcometh  the 
world  by  patience  even  unto  death.  It  is  far  from  being 
true,  that  it  is  easier  to  die  a  natural  death,  like  a  Christian, 
than  to  live  like  one :  and  it  is  still  farther  from  truth,  that  it 
is  easier  to  endure  persecution  ;  to  sufler  daily  reproach  and 
loss  ;  and  to  meet  death  in  the  midst  of  one's  health,  and 
comfort,  and  usefulness,  than  it  is  to  live  in  the  practice  of 
the  ordinary  duties  of  a  religious  life.  Man  is  surely  more 
willing  to  live  than  to  die.  This  is  human  nature.  Ease 
and  enjoyment  are  preferable  to  trouble  and  sorrow.  It 
necessarily  follows,  that  it  requires  less  of  divine  grace  to 
live,  in  the  ordinary  practice  and  quiet  enjoyment  of  the 
Christian  religion,  than  is  necessary  to  incline  one  willingly 
to  suffer  loss  of  property,  of  liberty,  and  of  life  for  the  sake 
of  the  gospel. 

Divine  revelation  describes  the  suflcrings  of  Christ  for  our 
redemption,  as  the  greatest  evidence  of  his  love  for  us,  and  as 
the  most  difficult  part  of  his  mediatorv  obedience  'o  the  law 


OF   PERSONAL    RELIGION.  81 

of  God.  Hence  we  find,  that  his  blood,  his  death,  and  such 
other  terms  as  indicate  his  last  sufferings,  are  frequently  used, 
in  the  word  of  God,  to  designate  his  entire  righteousness  as 
the  Saviour  from  sin.  It  is  also  intimated,  in  the  sacred  vol- 
ume, that  as  faith  is  the  spring  of  our  evangelical  obedience, 
so  suffering  for  the  cause  of  truth  is  the  highest  exercise  of 
holiness,  while  each  is  the  gift  of  God  in  Jesus  Christ  our 
Lord.  For  unto  you  it  is  given^  in  the  behalf  of  Christy  not 
only  to  believe  on  hi?n,  but  also  to  suffer fo?-  his  sake* 

Pain  of  every  kind,  is  an  object  of  aversion  by  the  crea- 
ture ;  and  chastisement  itself  is,  on  that  account,  grievous. 
The  preservation  of  life,  and  participation  in  health  and  com- 
fort, are  always  in  themselves  desirable.  Regard  to  our 
own  happiness  is  a  part  of  the  constitution  of  our  nature ; 
and  thus,  by  his  works  as  well  as  by  his  word,  the  Creator 
and  Redeemer  of  men  declares  it  to  be  his  will,  that  man 
should  avoid  suffering,  and  seek  his  own  safety,  and  particu- 
lar good.  For  no  man  ever  yet  hated  his  oicnjiesh  ;  but  nour- 
isheth  and  cherisheth  it^  even  as  the  Lord  the  church.  This  is 
as  much  a  part  of  human  nature  as  the  power  of  sensation  or 
reflection  ;  a  part  too  which  divine  grace  neither  communi- 
cates nor  destroys.  Exposed,  nevertheless,  as  we  are,  in  the 
present  state  of  imperfection,  to  suffer  loss  and  pain,  it  is  our 
wisdom  to  bear  with  patience  unavoidable  evil ;  and  often  to 
choose  an  inferior  degree  of  suffering  as  the  means  of  esca- 
ping the  greater  and  more  permanent.  Reason,  as  well  as 
divine  revelation,  of  course,  justifies  the  Christian,  in  sacrifi- 

*  It  is  not  denied,  that  under  certain  evils,  whether  real  or  imaginary, 
life  becomes  a  burden,  and  death  desirable.  Judas  himself  sought  for 
death,  and  he  found  the  destroyer.  But  this  is  not  magnanimity.  It  is 
not  martyrdom.  1  also  admit,  that  some  pious  men,  who  are  far  from 
eminence  in  piety,  may  fancy,  and  even  assert  with  sincerity  that  they 
are  ready  to  die  for  the  cause  of  religion.  Peter,  the  apostle,  was  prob- 
ably sincere,  when  he  rashly  said,  If  I  should  die  v)ith  Ihee,  I  vnll  not 
demi  Ihee  in  any  wise:  but  it  was  easier  said  than  done.  Soon  did  this 
confident  man  lose  his  courage,  and  realize  the  words  of  his  Master, 
"  Before  the  cock  crow  twice  thou  shalt  deny  me  thrice."  It  is  easy  to 
be  brave  where  there  is  no  apprehension  of  danger;  but  the  spirit  of  mar- 
tyrdom is  no  common  Christian  attainment. 

The  man,  on  the  contrary,  who,  from  a  pure  conscience,  foregoes  the 
honour  which  awaited  him  in  the  midst  of  his  cotemporaries ;  forsakes 
the  ease  which  he  might  have  enjoyed ;  rejects  the  influence,  the  rank, 
and  the  wealth  which  were  obviously  proposed  to  his  acceptance;  and  in 
despite  of  the  solicitation  of  friends,  perhaps  the  cries  of  a  beloved  family, 
and  the  hope  of  enlarged  usefulness  in  the  church  itself,  sacrifices  even 
his  life  to  the  truth,  is  certainly  superior,  in  true  holiness,  to  the  ordinary 
classes  of  religious  professors. 


82  THE    SEVERAL    DEGREES 

cing  cheerfully  the  honours  and  comforts  of  this  life,  and 
even  life  itself,  when  they  come  in  competition  with  the  hon- 
our which  Cometh  from  God,  and  with  the  never-ending  en- 
joyments of  the  heavenly  life. 

The  duty  and  the  reward  of  such  a  sacrifice  are  sufficiently 
obvious  :  Whosoever  shall  lose  his  life  for  my  sake  and  the 
gospers,  the  same  shall  save  it:  but  the  disposition  of  mind  to 
perform  the  duty,  in  view  of  the  high  reward^  is  a  rare 
attainment  in  grace.  The  Lord  himself  will,  however,  be- 
stow it  according  to  his  good  pleasure,  in  those  extraordinary 
times  of  trial  which  call  for  it,  upon  them  whom  the  King 
delighteth  to  honour.  See,  with  what  alacrity  did  the  son  of 
Amram,  refusing  to  be  called  the  son  of  Pharaoh's  daughter, 
choose  to  suffer  affliction  with  the  people  of  God,  esteeming 
the  reproach  of  Christ  greater  riches  than  the  treasures  in 
Egypt :  for  he  had  respect  unto  the  recompense  of  the 
reward.  Behold  Stephen,  before  the  high  court  of  Palestine, 
suffering  magnanimously  for  his  Master.  He  is  an  object 
less  of  compassion  than  of  admiration.  While  the  scribes 
are  recording  the  testimony  of  perjured  witnesses,  all  that  sat 
in  the  council,  looking  steadfastly  on  him,  saw  his  face  as  it 
had  been  the  face  of  an  angel.  Cut  to  the  heart  by  his  re- 
proofs, they  gnashed  on  him  with  their  teeth  :  but  he  being 
full  of  the  Holy  Ghost,  looked  up  steadfastly  into  heaven, 
and  saw  the  glory  of  God.  They  stoned  hwi,  calling  npon^ 
and  saying^  Lord  Jesus,  receive  my  spirit. ' 

Of  such  men,  brethren,  the  world  is  not  worthy.  They 
rarely  appear,  and  when  they  do,  this  is  not  their  rest.  We, 
who  profess  the  Christian  religion,  and  who  believe  that  we 
have  ourselves  experienced  the  power  of  grace  in  our  effectual 
calling,  are  all,  however,  required  to  know  the  Redeemer  in 
the  fellowship  of  his  sufferings.  Although  we  are  not  often 
called  to  seal  with  our  blood  the  testim.ony  which  we  hold,  it 
is  still  an  invariable  part  of  the  economy  of  grace,  that  ho 
who  lives  godly  in  Christ  Jesus  shall  suffer  some  persecution. 

Natural  life,  too,  we  must,  every  one  of  us,  one  day  yield 
up  to  God.  It  is  appointed  unto  all  men  once  to  die.  Here 
we  have  no  continuing  city.  Let  us  be  prepared  to  meet  the 
king  of  terrors  without  dismay,  and  with  Christian  confidence, 
be  loilling  rather  to  be  absent  f-om  the  body,  and  be  present  ivith 
the  Lord*     Many  a  timid  believer,  fearful  of  entering  into 

*  Severe  or  long  protracted  sickness,  or  other  distress,  is  a  trial  of  pa- 
tience ;  and  the  power  of  religion  is  displayed  in  supporting  the  saints 
under  it  with  resignation  and  with  piety. 


OF   PERSONAL    RELIGION.  83 

the  valley  of  the  shadow  of  death,  is,  in  a  moment,  before  he 
enters  into  it,  filled  with  faith  and  with  confidence,  and  at  the 
last  hour,  delivered  from  the  fear  of  death  by  which,  all  his 
life,  he  has  been  held  in  bondage.  To  know  death,  and  yet 
be  fearless  of  its  approach,  is  a  desirable  attainment ;  and  let 
it  ever  be  remembered,  that  the  religion  of  years,  which  never 
has  taught  us  to  dismiss  our  alarms,  is  at  best  but  feeble.  Let 
us  go  on  therefore  from  strength  to  strength  to  appear  before 
God  in  Zion. 

It  is  not  insensibility  to  dishonour,  to  pain,  or  to  death,  that 
Christianity  inculcates.  It  is  not  a  false  confidence,  in  rashly 
rushing  into  danger,  or  passionately  provoking  trouble,  that 
it  cherishes  and  recommends.  Good  men  are,  by  the  power 
of  corruption,  made  weary  of  life,  like  Job  and  Jeremiah : 
profane  men,  like  Judas  Iscariot,  may  deem  it  an  intolerable 
burden.  Presumption,  petulance,  and  passion,  may  expose 
to  unnecessary  and  unprofitable  opposition  and  sufferings. 
Pride,  malevolence,  and  obstinacy,  as  well  as  mere  rigidity 
of  muscle  and  of  nerve,  may  give  the  appearance  of  manly 
fortitude  under  adversity.  But  it  is  not  the  insensibility  of 
the  Stoic  ;  it  is  not  the  obstinacy  of  animal  intrepidity  ;  it  is 
not  the  enthusiasm  of  despair,  nor  the  delusion  of  a  false  hope, 
that  enters  into  the  character  of  the  Christian's  voluntary  suf- 
ferings. It  is  the  work  of  God's  Spirit,  convincing  him  of 
the  goodness  of  his  cause  ;  showing  him  that  God's  glory 
demands  the  sacrifice ;  and  assuring  him  of  a  great  reward 
in  heaven.  It  is  grace  that  makes  the  Christian  hero.  High 
stands  the  throne,  and  brilliant  is  the  crown  of  martyrdom. 

Valour  betokens  magnanimitjr,  and  excites  our  admiration. 
Candour  indicates  integrity,  and  commands  our  approbation. 
Piety,  modesty,  and  fidelity,  interest  our  hearts  and  unite  them 
in  love  to  him  who  possesses  them.  The  good  man,  strug- 
gling with  adversity,  and  a  conqueror  over  death  itself,  leaves 
a  monument  of  his  worth  more  durable  than  marble.  Such 
is  the  martyr  who  sealed  with  his  blood  the  testimony  which 
he  held.  Let  me  draw  up  the  curtain,  and  reveal  to  the  faith 
of  my  hearers  the  multitude  before  the  throne.  Hear  that 
shout  of  victory.  What  are  these  that  are  arrayed  ivith  lohite 
Yohes^  and  'palms  in  their  hands  ?  and  ivhencc  came  they  ? 
These  are  they  ivhich  came  out  of  great  tribulation^  and  have 
loashed  their  robes j  and  made  them  white  in  the  blood  of  the 
Lamb. 


84  THE    SEVERAL    DEGREES,    ETC. 


CONCLUSION. 

It  is  not  without  embarrassment  that  I  attempted  this  de- 
lineation. I  felt  the  difficulty  and  the  delicacy  of  the  under- 
taking. Years  of  scrupulous  attention  to  the  subject,  have 
persuaded  me,  that  however  distinctly  different  characters  are 
marked  in  the  sacred  oracles,  it  is  no  easy  task  so  to  apply 
the  description  to  living  Christians,  as  to  determine  with  ac- 
curacy, the  grade,  to  which  the  individual  professor  in  the 
school  of  Christ  is  to  be  justly  referred.  Although  it  is 
obvious  to  every  one  that  there  is  a  variety  of  countenance 
and  complexion  in  the  human  family  dwelling  upon  earth, 
scientific  men  find  it  difficult  to  mark  the  line,  by  country  or 
by  climate,  which  in  every  case  serves  to  distinguish  one 
variety  from  another.  He  who  would  attempt  to  classify  the 
inhabitants  of  a  city  or  a  township,  into  several  distinct  orders, 
would  find,  on  making  the  experiment,  individual  cases  upon 
which  he  could  not  satisfactorily  determine.  Differences, 
however,  there  are  ;  and  for  all  the  purposes  of  general  utility 
they  are  sufficiently  distinctly  marked.  In  delineating  the 
different  degrees  of  attainment  in  Christianity,  I  have  made 
no  invidious  application  to  individuals.  I  leave  you  to  ascer- 
tain, from  the  description  and  from  the  exercise  of  an  en- 
lightened conscience,  and  also  to  decide  for  yourselves,  to 
which  class  you  in  fact  belong.  The  features  of  the  Christian 
character,  like  the  colours  of  the  rainbow,  although  obviously 
distinct,  run  into  one  another;  and  it  is  difficult  to  put  your 
finger  upon  the  spot,  where  the  one  begins  or  where  another 
absolutely  terminates.  This  will  readily  account  for  the 
diversity  of  opinions  which  exist  upon  this  subject  among 
sensible  men,  although  they  acknowledge  that  all  the  parts 
belong  in  general  to  the  Christian  character.  Far  be  it  from 
me,  to  urge  my  own  scheme  upon  your  attention,  as  the  best 
possible  description  of  the  several  degrees  of  piety.  I  give 
it  to  you,  however,  as  that  which  is  most  satisfactory  to  my- 
self;  and  let  the  claim  to  your  approbation  rest  upon  its  own 
evidence. 

Should  you,  however,  deem  the  arrangement,  which  I 
have  adopted,  an  arbitrary  one  ;  still  you  will  allow  me  to 
urge,  with  my  last  words,  the  exhortation  of  the  text.  It  is 
entitled  to  perfect  confidence  and  sincere  obedience.  "  As 
Christ  was  raised  up  from  the  dead  by  the  glory  of  the 
Father,  even  so  we  also  should  walk  in  newness  of  life." 
Amen. 


THE   SPIRIT   OF   ADOPTION.  85 


THE   SPIRIT   OF  ADOPTION. 


SERMON  IV. 


Rom.  viii.  15. —  Ye  have  received  the  Spirit  of  Adoption, 
whereby  we  cry,  Abba,  Fattier, 

All  true  Christians,  whatever  may  be  their  several  de- 
grees of  attainment  in  sanctification,  are  led  by  the  Spirit  of 
God  ;  and  are  become  the  sons  of  God  by  faith  in  Christ 
Jesus.  They  have  obeyed  from  the  heart  the  call,  to  "  leave 
their  own  people  and  their  father's  house ;"  and  have  accept- 
ed the  gracious  offer  of  adoption  to  the  family  of  the  living 
God.  Descended  from  him,  by  whose  disobedience  many 
were  made  sinners,  our  connexion,  by  corrupt  nature,  is  with  a 
family  devoted  to  destruction,  in  consequence  of  the  breach 
of  the  first  covenant.  As  hy  one  man  sin  entered  into  the 
world,  and  death  by  sin ;  so  death  passed  upon  all  men,  for 
that  all  have  sinned.  This  connexion  is  set  aside  by  the 
grace  of  God,  calling  us  from  the  service  of  sin,  and  enabling 
us  to  embrace  the  offer  of  salvation  through  a  Redeemer. 
Those  who  are  born  again,  and  have  so  entered  upon  a  new 
and  better  life,  are  no  more  strangers  and  foreigners,  but  fel- 
low-citizens with  the  saints,  and  of  the  household  of  God.  The 
apparent  change  in  their  condition  is  not  very  captivating  to 
the  senses  of  men  of  worldly  prudence.  The  spiritual  life 
does  not  make  them  more  wealthy,  or  more  honourable  in 
the  esteem  of  sinners.  It  docs  7iot  yet  appear  what  they  shall 
be.  But  when  the  earthly  house  of  this  tabernacle  is  dis- 
solved, their  dignity  and  happiness  shall  be  made  manifest. 
Mortality  shall  then  be  swallowed  up  of  life,  and  the  state  of 
the  believer  shall  appear  more  glorious  than  we  can  now 
conceive  or  describe.  Made  perfect  in  holiness,  he  shall  en- 
ter the  heavenly  sanctuary,  and  with  a  beating  heart,  meet 
his  long  looked  for  Father,  and  receive  from  his  dear  Re- 
deemer an  abundant  welcome. 

In  the  meantime,  brethren,  although  you  are  "poor  in 
spirit,"  you  have  a  certain  pledge  of  an  inheritance  among 

8 


86  THE    SPIHIT   OF   ADOPTION. 

them  which  are  sanctified.  You  may  therefore  patiently 
wait  until  the  redemption  of  the  purchased  possession :  For 
ye  have  not  received  the  spirit  of  bondage  again  to  fear  ;  but 
ye  have  received  the  spirit  of  adoption,  whereby  we  cry  Ab- 
ba, Father.  Ye  were  once  strangers  and  foreigners,  fearful 
and  unbelieving,  held  in  durance  by  the  spirit  of  bondage; 
not  the  Spirit  of  God  and  of  Christ ;  for  this  is  a  Spirit  of 
liberty.  It  is  the  spirit  of  the  w^orld  and  of  false  religion 
that  reduces  to  servitude  and  servility.  You  have  been  de- 
livered from  that  state  of  slavery  and  corruption,  and  are 
now  Christ's  freemen,  in  the  family  of  God.  A  very  differ- 
ent spirit  is  now  communicated :  and  a  different  effect  is 
produced  by  him.  He  is  the  Comforter  of  your  souls;  and 
by  him  you  are  led  through  Jesus  Christ  unto  the  Father. 

Let  us  consider,  with  attention,  the  Gift  tvhich  the  children 
of  God  have  received — the  spirit  of  adoption  ;  their  Christian 

liberty the    spirit  of  bondage  was  not  again  sent  upon 

them  ;  and  the  import  of  their  address  to  God — they  cry,  Ab- 
ba, Father. 

I.  We  shall  consider  the  gift  which  God  confers  on  his 
children,  "  Ye  have  received  the  spirit  of  adoption." 

Adoption  is  an  act,  whereby  one  admits  a  stranger  into  his 
family,  in  order  to  deal  with  him,  in  all  respects,  as  if  he  was 
really  a  child  of  his  own.  Pharaoh's  daughter  took  Moses 
in  this  manner  into  her  family,  and  educated  him  as  her  son. 
Israel,  as  a  body  politic,  was  adopted  under  the  special  care 
of  God.  To  them  "  pertained  the  adoption,  and  the  glory, 
and  the  covenants."*  True  Chrisitans  shall,  at  the  resur- 
rection, in  one  glorious  congregation,  be  publicly  adopted 
and  put  in  possession  of  the  heavenly  inheritance.  ''But 
ourselves  also,  which  have  the  first-fruits  of  the  Spirit,  groan 
within  ourselves,  waiting  for  the  adoption,  to  wit,  the  redemp- 
tion of  our  bodies."!  There  is  a  spiritual  adoption  into  the 
family  of  God,  which  he  bestows  upon  all  those  who  have 
embraced  the  Saviour.  •'  But  as  many  as  received  him,  to 
them  gave  he  power  to  become  the  sons  of  God,  even  to 
them  that  believe  in  his  name."J  They  are,  by  an  act  of 
God's  free  grace,  received  into  the  number,  and  have  a  right 
to  all  the  privileges  of  the  sons  of  God.  The  Holy  Spirit,  is 
the  earnest  of  these  privileges :  He  is  the  gift  received.  The 
third  Person  of  the  Godhead  is  present  with  every  creature ; 
but  he  is  in  a  peculiar  manner  present  with  every  Christian. 
The  Redeemer,  when  about  to  suffer  death  for  the  redemp- 
♦  Rom.  ix.  4.  t  Rom.  viii.  23.  \  John  i.  12. 


THE    SPIRIT   OF    ADOPTION.  87 

tion  of  our  transgressions,  promised  to  liis  disciples,  as  the 
sum  of  their  blessings,  and  as  a  sufficient  recompense  for  his 
own  removal  from  them,  the  Holy  Ghost  to  bring  all  things 
to  their  remembrance,  and  to  guide  them  into  all  truth.* 
This  divine  Person  influences  the  minds  of  God's  children, 
by  infusing  into  the  soul  gracious  pi:inciples,  bestowing  upon 
them  a  pious  temper,  and  directing  them  to  holy  exercises. 
The  Spirit  of  God  dwelleth  in  them,  and  this  Spirit  is  life 
because  of  righteousness.  This  is  the  Spirit  of  adoption, 
which  believers  have  received.  It  is  a  proposition  of  inspira- 
tion, "If  any  man  have  not  the  Spirit  of  Christ,  he  is  none 
ofhis."t 

The  third  Person  in  the  Trinity,  is  called  "  the  Spirit  of 
adoption,"  because  he  seals  believers  in  their  adopted  state; 
assures  them  of  their  adoption;  and  bestows  upon  them  its  vari- 
ous comforts. 

1.  The  Spirit  of  God  seals  the  children  of  adoption.  We 
are  indebted  to  the  riches  of  divine  grace  for  all  the  good 
things  we  enjoy.  To  nothing  can  we  claim  a  right,  founded 
upon  our  own  merit.  The  Spirit  places  us  among  the  chil- 
dren, and  then  seals  us  in  that  state.  "  For  ye  are  all  the 
children  of  God  by  faith  in  Christ  Jesus."|  "  In  whom  also, 
after  that  ye  believed,  ye  were  sealed  with  that  Holy  Spirit 
of  promise." §  This  serves  to  mark  the  particular  property 
God  has  in  believers ;  to  distinguish  them  from  others  of  the 
human  family :  and  to  preserve  them  for  the  end  of  their 
election  and  faith,  even  the  salvation  of  their  souls.  To  my 
legal  transactions  I  annex  my  seal,  to  confirm  it  as  my  own 
deed  ;  property  which  I  wish  to  have  distinguished  from  any 
thing  similar  to  it,  I  mark  also  with  my  seal ;  and  I  seal  up 
my  letter  in  order  to  preserve  it  for  the  use  of  the  person  to 
whom  it  is  directed. 

God  has  a  special  property  in  believers.  "  For  the  Lord 
hath  chosen  Jacob  unto  himself,  and  Israel  as  his  peculiar 
treasure." II  The  saints  are  scattered  over  the  earth  ;  mingled 
in  families  and  in  civil  society  with  the  wicked  of  this  world  ; 
some  in  the  most  honourable,  and  some  in  the  meanest  sta- 
tions. Nevertheless,  the  eye  of  the  Lord  is  upon  them  for 
good :  the  foundation  of  God  standeth  sure,  having  this  seal, 
the  Lord  knoweth  them  that  are  his.^  They  are  no  more 
their  own,  they  are  bought  with  a  price  :  and  although  they 
may  be  despised  by  the  world  ;  reproached  and  persecuted ; 

*  John  xvi.  7,  15,  26.        t  Rom.  viii.  9.  t  Gal.  iii.  26. 

§  Eph.  i.  13.  II  Psa.  cxxxv.  4  IT  3  Tim.  ii.  19. 


88  THE    SPIRIT   OF   ADOPTION. 

though  they  be  distracted  with  doubts,  and  sunk  in  despond- 
ency, the  great  Shepherd  and  Bishop  of  souls  recognizes  them 
as  the  sons  and  daughters  of  the  Lord  Almighty.  He 
sends  his  servants  to  collect,  out  of  the  various  tribes  of  the 
human  race,  the  members  of  his  body,  "  that  we  may  grow 
up  into  him  in  all  things,  which  is  the  head,  even  Christ: 
from  whom  the  whole  body  fitly  joined  together,  and  com- 
pacted by  that  which  every  joint  supplieth,  according  to  the 
effectual  working  in  the  measure  of  every  part,  maketh  in- 
crease of  the  body  to  the  edifying  of  itself  in  love."* 

By  the  impression  of  God's  seal  they  are  also  visibly  dis- 
tinguished from  others.  They  are  renewed  in  the  image  of 
God  ;  they  profess  themselves  his  servants,  and  they  act  in 
conformity  to  the  vocation  wherewith  they  are  called.  The 
servants  of  the  living  God  are  sealed  in  their  foreheads. 
They  bear  the  mark,  which  their  Master  puts  upon  them,  in 
a  conspicuous  place. 

The  prevalence  of  revealed  religion  distinguishes  Christen- 
dom from  the  heathen  world  :  an  assent  to  the  truth  of  revela- 
tion distinguishes  the  professor  of  Christianity  from  the  infi- 
del: acquiescence  in  the  doctrines  of  grace  discriminates  the 
orthodox  from  the  heretic  ;  but  there  are  marks  more  legible 
than  confessions.  A  conscientious  Christian  is  another  name 
for  the  sober,  the  useful,  the  pious,  and  the  upright  character. 
An  openly  profane  and  immoral  man  is  never  mistaken  for 
a  true  Christian.  "  What  doth  it  profit,  my  brethren,  though 
a  man  say  he  hath  faith,  and  have  not  works?"!  "And 
what  doth  the  Lord  require  of  thee  but  to  do  justly,  and  to 
love  mercy,  and  to  walk  humbly  with  thy  God?" J 

It  must  be  confessed,  however,  that  a  particular  examina- 
tion of  the  state  of  the  Christian  world,  in  order  to  ascertain 
who  are  God's  sealed  ones,  as  distinct  from  those  who  bear 
only  the  name  Christian,  is  accompanied  with  great  difficulty. 
Between  the  two  opposite  points,  undoubted  piety  and  abso- 
lute irreligion,  you  can  find  all  the  intermediate  steps  occu- 
pied :  so  various  and  complicated  are  the  plans  and  preten- 
sions of  professed  Christians.  To  draw  with  certainty  the 
line  of  distinction,  is  impossible  for  man.  We  must  be  con- 
tent to  let  the  tares  grow  with  the  wheat  until  the  harvest. 

But  if  we  meet  with  some  instances  in  which  it  is  difficult 

to  discern  the  seal  of  the  living  God  in  the  foreheads  of  his 

servants ;  there  are  many  in  whom  the  impression  is  distinct 

and  lasting.     Their  shining  countenance  show  that  they  have 

*  Eph.  iv.  12,  15,  16.  t  James  ii.  14.  X  Micah  vi.  8. 


THE    SPIRIT   OF    ADOPTION.  89 

been  in  the  mount  with  God.  They  abide  in  Christ,  and 
endeavour  to  walk  even  as  he  walked.  They  hate  evil. 
They  shun  the  company  of  the  scorner.  They  delight  in 
the  excellent  of  the  eavth,  and  if  they  have  conscientiously 
taken  their  stand  in  that  part  of  the  visible  church,  in  which 
they  can  most  faithfully  serve  their  divine  Master,  they  em- 
brace in  their  affections,  all  that  love  the  Lord  Jesus  Christ ; 
speaking  the  language  of  Canaan,  and  superior  both  to  party 
zeal  and  a  time-serving  spirit,  they  do  good  to  all  men,  es- 
pecially to  those  who  are  of  the  household  of  faith :  Con- 
tending earnestly  for  the  faith  once  delivered  unto  the  saints; 
and  speaking  the  truth  in  love,  they  grow  up  in  all  things 
into  him  who  is  the  head,  even  Christ. 

Such  persons  are  preserved  in  the  possession  of  their  in- 
heritance for  ever ;  "  For  doing  these  things  they  shall  never 
fall."*  The  precepts  of  the  law  encourage  them  to  the  duty 
of  perseverance  ;  and  the  promise  of  the  gospel,  connected 
with  the  precept,  assures  them  of  their  perseverance  as  a 
blessing  from  heaven.  "  Grieve  not  the  Holy  Spirit  of  God 
whereby  ye  are  sealed  unto  the  day  of  redemption."!  This 
divine  seal  secures  them  from  all  danger.  There  is  no  power 
in  the  universe  which  can  break  up,  what  God  has  deter- 
mined to  keep  sacred.  "  There  is  therefore  now  no  con- 
demnation to  them  which  are  in  Christ  Jesus."| 

Christians  are  not  indeed  made  perfect  at  their  conversion, 
nor  is  the  time  of  their  tribulation  then  over.  Some  are  per- 
mitted to  wander  far  from  the  path  of  duty — To  walk  in 
darkness — To  stumble  and  fall,  until  overcome  by  their  own 
corruptions,  and  tormented  by  the  advesary,  horror  inexpres- 
sible tortures  their  consciences  ;  but  not  all  their  infirmities, 
nor  all  their  sins  ;  not  all  the  power  of  temptation,  nor  all  the 
efforts  of  devils  can  separate  one  of  them  from  the  body  of 
Christ  in  which  they  are  preserved  by  the  Spirit  of  adoption. 
My  heart  may  faint,  and  my  strength  may  fail ;  my  faith  may 
waver,  and  my  love  become  languid :  was  there  nothing  to 
preserve  my  union  with  the  Saviour,  but  my  own  exertions, 
the  enemy  might  prevail :  But  the  everlasting  arms  are  un- 
derneath'me,  how  then  shall  I  fall?  My  Father  is  greater 
than  all,  none  is  able  to  pluck  me  out  of  his  hands.  "  God 
is  the  strength  of  my  heart  and  my  portion  for  ever.  I  am 
continually  with  thee  :  Thou  hast"  holden  me  by  my  right 
hand.  Thou  shalt  guide  me  with  thy  counsel,  and  afterwards 
receive  me  to  glory."  ^ 
*  2  Pet.  i.  10.    t  Eph.  iv.  30.    1  Rom.  viii.  1.     §  Psa.  Ixxiii.  26,  23,  24. 


90  THE   SPIRIT   OF   ADOPTION. 

2.  The  Holy  Spirit  is  to  believers  the  witness  of  their 
adoption.  "  The  Spirit  itself  beareth  witness  with  our  spirit 
that  we  are  the  children  of  God."* 

It  is  of  great  importance  for  a  Christian  to  be  conscious  of 
his  own  gracious  exercises.  He  is  jealous  of  his  deceitful 
heart ;  and  he  cannot  well  be  happy  while  he  is  uncertain 
of  an  interest  in  the  common  salvation  :  uncertainty  of  success 
prevents  cheerful  exertion. 

There  are  many  who  presume  to  appropriate  the  promise 
of  eternal  life,  while  they  reject  the  Saviour,  in  u^hom  the 
promise  is  made.  "  Lovers  of  pleasure  more  than  lovers  of 
God  ;  having  a  form  of  godliness,  but  denying  the  power 
thereof"  It  is  reasonable,  therefore,  that  professors  of  re- 
ligion should  be  anxious  to  ascertain  their  own  state  in  God's 
sight.  Assurance  of  salvation  will  not  operate  to  their  dis- 
advantage. It  neither  encourages  indolence  nor  disposes  the 
soul  to  sin.  It,  on  the  contrary,  enables  them  to  hold  fast  the 
profession  of  their  faith  without  wavering.  You  do  not 
paralyze  the  arm  of  industry  by  giving  to  the  husbandman  a 
good  title  to  the  land  which  he  cultivates.  He  has  an  addi- 
tional incitement  to  improve  the  estate  from  the  assurance 
that  he  shall  not  be  dispossessed.  It  is  not  an  optional  matter 
whether  Christians  shall  give  themselves  the  trouble  of  self- 
examination.  An  authority  to  which  they  must  submit  com- 
mands them  to  commence  the  work  with  vigour.  "  Give 
diligence  to  make  your  calling  and  election  sure."t  He 
hath  also  provided  them  with  a  witness,  w^hose  testimony  can 
determine  the  truth  in  question.  "  Ye  have  received  the 
Spirit  of  adoption."  Every  Christian,  without  exception, 
has  access  to  this  divine  witness.  "  If  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  his."J  Nor  have  we  to  go 
far  in  order  to  look  for  him.  He  is  near  to  our  hearts. 
"  He  that  believeth  on  the  Son  of  God  hath  the  witness  in 
himself."i5>  When  I  am  in  earnest,  in  my  inquiry  about  my 
state,  I  must  close  my  eyes  upon  the  world,  and  open  them 
upon  my  own  soul.  The  testimony  of  my  neighbour,  the 
testimony  of  the  church  and  her  most  able  ministers  in  my 
favour,  cannot  decide  the  awful  question.  Am  I  an  heir  of 
glory  ?  To  the  witness  within  me  let  me  listen  with  atten- 
tion.    His  testimony  is  truth. 

The  Holy  Ghost  assures  the  believer  of  his  adoption,  by 
making  him  understand  the  marks  of  a  gracious  state  laid 
down  in  the  Scriptures — by  quickening  the  various  graces  m 

*  Rom.  viii.  10.      t  3  Pet,  i.  10.       X  Rom.  viii.  9.       §  1  John  v.  10. 


THE   SPIRIT   OF   ADOPTION.  91 

his  soul — and  by  powerfully  applying  the  appropriate  prom- 
ises of  Gocl^  to  these  very  graces  now  excited  to  a  hvely 
exercise. 

The  assistance  of  the  divine  Spirit,  in  all  these  instances, 
is  necessary  to  the  full  assurance  of  salvation.  I  may  be  well 
acquainted  with  the  portrait  of  the  Christian  drawn  in  the 
bible.  But  unless  I  recognize  the  very  same  likeness  in  my 
own  heart,  what  right  have  I  to  conclude  it  is  mine  ?  And 
if  I  should  discover  the  propriety  of  the  application  of  it  to 
myself,  where  would  be  my  hope  unless  I  was  convinced  of 
the  inseparable  connexiou  between  grace  and  glory  ?  The 
infallibility  of  the  promise  is  the  only  ground  of  the  full  as- 
surance of  hope.       And  this  hope  is  the  anchor  of  the  soul.* 

Blessed  Spirit !  send  out  thy  light  and  thy  truth :  let  them 
lead  me  to  thy  tabernacles. 

Brethren,  we  cannot  make  any  progress  in  grace  or  in  the 
saving  knowledge  of  Christ  without  the  assistance  of  the 
Spirit.  The  natural  man  knoweth  not  the  things  of  God. 
He  is  destitute  of  spiritual  discernment.  But  the  secret  of 
the  Lord  is  with  them  that  fear  him.  And  in  order  to  attain 
a  satisfactory  knowledge  of  the  Christian's  portrait,  we  must 
apply  to  the  Holy  Ghost.  He  knows  how  grace  affects  the  hu- 
man soul ;  he  hath  described  the  manner  in  the  scriptures; 
and  he  enlightens  the  eyes  of  the  understanding  in  order 
that  we  may  comprehend  the  description. 

The  Spirit  of  God  cannot  be  ignorant  of  the  nature  or  the 
effects  of  divine  grace.  He  is  the  messenger  of  peace  from 
Christ  to  the  soul.  He  is  the  maker  of  the  human  mind, 
and  knows  all  its  powers.  The  application  of  grace  to  these 
powers,  and  the  direction  of  all  our  faculties  under  the  dis- 
pensation of  grace,  are  his  own  work.  He  alone  can  de- 
scribe the  effects  of  irresistible  grace  directing  the  voluntary 
actions  of  a  moral  agent,  amidst  all  the  complex  influences 
of  inherent  corruption,  external  temptation,  and  Satanical  ex- 
ertions. He  has,  however,  given  us  this  description  in  the 
holy  scriptures.  The  penmen  of  the  sacred  volume  wrote 
as  they  were  moved  by  the  Holy  Ghost.  They  have  given 
us  a  system  of  doctrines  and  of  Christian  experience  drawn 
with  infallible  accuracy.  To  attend  to  the  practical  influence 
of  religion,  upon  the  saints  eminent  in  scripture  history,  is  of 
great  utility.  But  our  own  intellects,  unassisted  by  the  Spirit 
of  God,  are  incompetent  to  the  task. 

The  human  mind  is  capable  of  perceiving  the  force  of  a 
♦  Heb.  vi.  17,  19. 


92  THE   SPIRIT    OF  ADOPTION. 

syllogism,  or  the  truth  of  a  mathematical  proposition  ;  but  it 
is  devoid  of  spiritual  discrimination.  "  For  what  man  know- 
eth  the  things  of  a  man,  save  the  spirit  of  man  which  is  in 
him  ?  even  so  the  things  of  God  knoweth  no  man,  but  the 
Spirit  of  God."*  The  hound  which  howls  after  its  game,  is 
superior  to  its  master  in  the  delicacy  of  its  scent ;  and  the 
eagle  that  soars  aloft,  excels  the  philosopher  in  the  organs  of 
vision.  But  these  creatures  are  utterly  incapable  of  scientific 
exertions,  or  of  profiting  by  the  experience  of  former  ages. 
Even  so,  the  natural  man  may  excel  the  Christian  in  physical 
science,  and  in  the  knowledge  of  the  useful  and  ornamental 
arts  ;  but  the  children  of  adoption  are  capable  of  knowledge, 
compared  with  which  this  is  dross  and  dung.  Their  Om- 
niscient Instructer  presents  them  with  a  view  of  the  grace  of 
God  in  the  face  of  Jesus  Christ.  And  in  order  to  assist  them 
in  understanding  its  doctrines,  examples  are  given  them  of 
the  lives  of  the  faithful.  This  strikes  out  a  meridian,  through 
the  vast  map  of  revelation,  and  serves  for  a  line  of  reference 
while  we  investigate  the  sublime  mysteries  of  the  Christian 
religion.  The  soul,  divinely  qualified  to  improve  the  means 
of  knowledge  thus  provided,  attains  to  certainty  about  the 
characteristics  of  a  gracious  state. 

He  is  also  enabled  to  perceive  in  his  own  experience  those 
very  graces,  the  nature  of  which  he  now  understands.  The 
gracious  affections  perceived,  and  the  consciousness  of  their 
existence,  are  equally  the  gift  of  the  Spirit  of  adoption. — 
Without  me  ye  can  do  nothing. 

The  carnal  mind  is  unfruitful.  It  is  a  hard-beaten  path, 
which  will  not  receive  the  seed  cast  into  it,  but  leaves  it  ex- 
posed to  the  fowls  of  the  air.  This  barren  waste  is  changed 
by  the  power  of  divine  grace  into  a  fruitful  field,  like  the 
garden  of  the  Lord.  A  true  Christian,  however,  may  suffer 
spiritual  decay.  The  verdure  is  faded,  the  fruit  is  blasted: 
but  the  renovating  influence  of  the  Spirit  of  the  Almighty  is 
the  return  of  spring.  The  icy  hardness  of  the  heart  melts 
in  the  beams  of  the  Sun  of  righteousness.  The  winter  is 
past,  the  storm  is  over ;  the  fruits  of  the  vine  flourish  and  the 
pomegranates  bud.  Grace  is  quickened.  A  divine  light 
shines  upon  it,  which  renders  it  both  vigorous  and  visible. 
I  see  the  image  of  God  restored  to  my  soul.  I  know  it  to  be 
from  above.  Whatever  diflidence  may  suggest,  whatever 
fear  may  dictate,  evidence  so  forcible  bears  down  all  opposi- 
*  1  Cor.  ii.  11. 


THE   SPIRIT   OP   ADOPTION.  93 

tion  of  unbelief.     "  God  hath  not  given  us  the  spirit  of  fear  ; 
but  of  power,  and  of  love,  and  of  a  sound  mind."* 

The  promises  of  God,  confirmed  by  his  oath,  are  now  un- 
derstood and  applied.  In  no  part  of  practical  religion  do 
Christians  stand  in  more  need  of  supernatural  assistance, 
than  in  applying  those  great  and  precious  promises,  whereby 
we  are  made  'partakers  of  the  divine  nature.  This  work  i? 
accompanied  with  peculiar  difficulty.  We  have  a  general 
acquaintance  with  the  promissory  part  of  revelation,  and  have 
no  doubt  of  its  truth.  "  For  all  the  promises  of  God  in  him 
are  yea,  and  in  him  amen,  unto  the  glory  of  God  by  us."t 
But  we  find  it  hard  to  make  the  appropriation.  The  saints 
are  diffident  of  their  own  gracious  qualities :  they  perceive 
the  blessings  of  the  covenant  directed  in  the  promise  to  speci- 
fied characters  ;  and  they  have  witnessed  the  raptures  of  the 
enthusiast,  following  the  sparks  of  his  own  kindling,  until 
bewildered  and  disappointed,  he  lay  down  in  sorrow.  I  hear 
my  Lord  say,  "  Blessed  are  the  pure  in  heart,  for  they  shall 
see  God."{  I  have  no  doubt  of  the  truth  of  this.  But  what 
comfort  is  it  to  my  soul  1  I  dare  not  separate  the  blessing 
from  the  character  specified.  Shall  I  assure  myself  that  the 
promise  is  to  me,  and  still  indulge  in  the  impurities  of  im- 
piety ?  This  would  be  presumption.  Shall  I  break  open  a 
letter  addressed  to  another,  and  appropriate  its  contents,  and 
be  guiltless  ?  No.  The  believer  trembles  at  the  very  idea  of 
perverting  scripture.  He  is  perplexed  with  doubts :  but  even 
in  this  situation  he  still  cleaves  to  the  promise  of  salvation. 
He  may  be  perplexed,  but  he  does  not  absolutely  despair. 
"  He  may  walk  in  darkness,  but  he  idll  trust  in  the  name  of 
the  Lord."  Nor  shall  he  trust  in  vain:  for  the  Spirit  is  with 
him  ;  and  that  Spirit  beareth  witness  with  our  spirits  that  we 
are  the  sons  of  God.  Quickening  and  enlightening  the  soul 
by  his  heat  and  by  his  light,  we  perceive  the  grace  of  God 
within  us  ;  the  promise  is  directed  to  the  heart.  The  blessing 
which  it  brings  is  welcome.  We  wonder  whj''  we  have  been 
so  slow  of  heart  to  believe.  We  recover  our  strength.  We 
are  transported  from  the  regions  of  doubt  to  those  of  full  as- 
surance. "  The  Lord  my  God  will  enlighten  my  darkness. 
For  by  thee  have  I  run  through  a  troop ;  and  by  my  God 
have  I  leaped  over  a  wall.  He  teacheth  my  hands  to  war 
so  that  a  bow  of  steel  is  broken  by  mine  arm."'^ 

3.   The  Holy  Spirit  communicates  to  believers  the  comfort 
arising  from  their  adoption  into  God's  family. 
*  2  Tim.  i.  7.    1 2  Cor.  i.  20.     X  Matt.  5.  8.     §  Psa.  xvui.  28,  29,  34. 


94  THE    SPIRIT   OF   ADOPTION. 

When  tlie  Redeemer  was  about  to  leave  the  world,  he  in- 
formed his  disciples  that  they  had  many  dangers  to  encounter. 
He  was  affected  by  their  foreseen  tribulations,  and  already 
sympathized  in  their  sorrow.  He  bade  them,  however,  to  be 
of  good  cheer.  He  did  not  leave  them  comfortless.  A  di- 
vine messenger,  he  engaged  to  send  to  them  ;  and  it  was  ex- 
pedient that  he  should  himself  depart  in  order  that  the  Com- 
forter might  come,  even  the  Spirit  of  truth.  "  He  will  guide 
you  into  all  truth  ;  for  he  shall  take  of  mine,  and  show  it 
unto  you." 

The  Holy  Spirit,  as  the  comforter,  discovers  to  believers 
the  path  of  light ;  qualifies  them  for  their  present  rank;  and 
supports  them  during  their  pilgrimage. 

One  of  the  first  lessons  the  disciple  received  from  his  Mas- 
ter was,  "  deny  thyself  and  follow  me  ;"  and  one  of  the  first 
considerations  of  the  Christian  is,  ''  Here  I  have  no  continu- 
ing city."  To  be  directed  in  the  nev/  and  the  living  way ; 
— made  wise  in  the  knowledge  of  the  scriptures,  will  there- 
fore be  a  desirable  object ;  and  the  gratification  of  that  desire 
by  the  Spirit  of  adoption,  will  comfort  the  hearts  of  God's 
children. 

The  bible  is  the  rule,  which  God  has  given  for  our  direc- 
tion. It  is  intended  for  persons  almost  infinitely  diversified. 
in  the  circumstances  of  age,  country,  education,  understand- 
ing, temper,  rank,  pursuits,  and  connexions:  it  is  there- 
fore not  to  be  expected  that  the  capacity  of  an  individual  man 
should  be  the  measure  of  its  doctrines.  In  the  scriptures  are 
some  things  hard  to  be  understood,  although  in  matters  of 
universal  concern  we  have  line  upon  line,  and  precept  upon 
precept.  We  have  food  in  abundance  to  satisfy  us,  in  this 
blessed  store,  and  we  have  also  sufficient  incitements  to 
industry  in  searching  for  the  hidden  treasures  which  it  con- 
tains. 

The  ministers  of  the  gospel,  my  Christian  brethren,  are 
your  servants  for  Jesus's  sake  ;  and  they  dig  in  the  mine  in 
order  to  discover  the  gold  to  your  anxious  view.  The  ac- 
quisition of  information  is  delightful  to  us  and  to  you :  But 
we  must  both  be  sensible  of  our  need  of  the  Holy  Spirit. 
The  learned  and  the  industrious  frequently  stumble  over 
spiritual  truth.  When  we  search  the  sacred  volume,  with- 
out a  sense  of  our  own  vileness,  and  of  the  majesty  and  holi- 
ness of  God,  whatever  be  our  diligence  and  our  penetration, 
it  is  not  surprising  that  we  should  make  false  reports. 

If  any  man  open  the  Bible,  not  to  seek  for  the  words  of 


THE    SPIRIT   OF   ADOPTION.  95 

eternal  life,  but  to  select  materials  wherewith  he  may  display 
his  own  powers  to  advantage,  or  serve  the  interests  of  party 
spirit,  shall  not  God  be  just  in  answering  such  a  fool  accord- 
ing to  his  folly  1  And  if  the  design  be,  to  keep  back  any  part 
of  the  counsel  of  God,  he  may  expect  to  have  a  veil  over  his 
eyes,  which  will  to  him  obscure  the  lustre  of  divine  truth. 
But  where  the  Spirit  of  the  Lord  is,  there  is  liberty.  Oh, 
how  comfortable  to  have  the  company  of  the  Holy  Ghost  in 
searching  his  own  Scriptures  ;  and  to  have  "an  unction  from 
this  holy  one  whereby  we  shall  know  all  things."  It  is  his 
office,  to  show  to  Christians  the  glories  of  their  religion — to 
fill  their  understandings  with  truth  ;  and  their  hearts  with 
gladness.  Irresistible  conviction  accompanies  them  even  into 
the  regions  of  divine  mystery.  Here  they  are  delighted  and 
astonished.  A  thousand  unanswered  questions  occur  with 
amazement,  and  teach  them  the  imperfection  of  the  present 
state ;  but  cannot  shake  their  faith  in  the  answers  which  they 
have  received  to  others  from  God's  word.  "And  we  all  with 
open  face  beholding  as  in  a  glass  the  glory  of  the  Lord,  are 
changed  into  the  same  image  from  glory  to  glory,  as  by  the 
Spirit  of  the  Lord." 

Christians  are  born  again.  To  this  fact  the  Spirit  bears 
witness.  They  are  mindful  of  the  dignity  of  their  rank.  Be- 
loved, novv'  are  we  the  sons  of  God.  But  the  thought  humbles 
them :  for  their  character  and  conduct  are  not  suitable  to  their 
expectations.  As  the  hart  panteth  after  the  water  brooks, 
they  pant  for  the  image  of  God.  They  feel  the  sinfulness 
of  their  soul  with  pain.  Much,  therefore,  of  their  joy  con- 
sists in  the  sanctification  of  the  Spirit.  To  be  delivered  from 
sin,  to  be  approaching  nearer  to  the  standard  of  perfection ; 
to  have  the  understanding  improved,  the  temper  amended,  the 
manners  accommodated  to  the  house  of  God,  will  afford  the 
experienced  Christian  no  small  share  of  delight. 

The  comforts  of  his  adoption  do  not  rest  here.  Heaven, 
that  word  which  means  an  assemblage  of  all  perfection  and 
happiness,  is  before  them.  They  anticipate  its  joy.  The 
Spirit  himself  gives  unto  them  a  foretaste  of  it.  He  brings 
them  to  Christ's  banqueting  house.  Their  souls  are  satisfied 
with  marrow  and  with  fatness.  Brethren,  who  can  describe 
joy,  so  as  to  convey  an  idea  of  it  to  one  who  has  never  been 
glad  ?  and  they  who  are  glad  in  the  Lord,  know  that  it  can- 
not be  described.  I  relinquish  the  theme.  But  I  indulge  a 
hope  that  we  shall  resume  it  with  more  advantage  in  the 
temple  above. 


96  THE    SPIRIT    OF   ADOPTION. 

II.  The  Christian  enjoys  true  liberty. 

The  apostle  is  addressing  those  who  have  been  led  by  the 
Holy  Spirit  into  the  family  of  the  living  God.  To  such  he 
says,  "  Ye  have  not  received  the  Spirit  of  bondage  again  to 
fear." 

Bondage  and  fear  are  words  which  call  up  very  disagree- 
able ideas.  They  are  presented  to  us  here  that  we  mi^ht 
rejoice  in  our  deliverance.  Let  us  endeavour  to  ascertain 
the  meaning  of  them  ;  and  let  us  be  thankful  that  we  have 
received  another  Spirit. 

Subjection  to  the  burdensome  yoke  of  the  ceremonial  law 
is  represented  in  the  New  Testament  as  a  state  of  bondage. 
"  How  turn  ye  again  to  the  weak  and  beggarly  elements 
whereunto  ye  desire  again  to  be  in  bondage?"*  "Be  not 
entangled  again  with  the  yoke  of  bondage."!  The  Old 
Testament  dispensation  of  grace  was  certainly  more  obscure 
and  burdensome  than  that  which  it  is  our  happiness  to  enjoy: 
and  yet  the  design  of  that  dispensation  was  not  to  fill  the  mind 
with  terror,  nor  was  it  in  any  sense  inconsistent  with  possess- 
ing the  Spirit  of  adoption.  Saints,  under  that  Testament, 
were  adopted  into  God's  family.  They  were  emancipated 
from  the  slavery  of  sin  and  the  fear  of  death,  and  gave  many 
decisive  evidences  of  their  having  attained  to  the  full  assurance 
of  faith.  Ye  have  not  received  the  spirit  of  bondage  again 
to  fear,  must  therefore  point  out  another  deliverance,  than  the 
change  of  dispensation.  The  apostle,  in  the  verses  both  be- 
fore and  after  my  text,  describes  the  effects  of  the  Holy 
Ghost's  dealing  with  those  who  are  Christ's  ransomed  ones. 
Ye  were  once  the  servants  of  sin.  Ye  were  then  in  a  state 
of  bondage.  "  For  of  whom  a  man  is  overcome,  of  the  same 
is  he  brought  in  bondage."!  ^^^  Y^  were  elected  of  God, 
and  redeemed  by  Christ:  God  therefore  sent  forth  the  Spirit 
of  his  Son  in  your  hearts.  You  were  convinced  of  your  sins, 
and  you  saw  your  danger :  You  felt  your  bondage,  and  with 
consequent  fear,  like  the  keeper  of  the  prison  at  Philippi,  fell 
down  trembling,  "  Saying,  what  must  I  do  to  be  saved  ?-"^ 

Believers  in  Jesus  Christ,  justified  freely  by  his  grace,  and 
admitted  into  God's  family,  never,  however,  receive  the  spirit 
of  bondage  to  fear.  There  may  be  some  of  them  left  to  ex- 
perience much  distress  of  body  and  mind,  and  "  by  reason  of 
fear  be  for  some  time  subject  to  bondage;"!  but  the  Holy 
Ghost  will  never  be  a  spirit  of  bondage  to  them.     They  are 

*  Gal.  iv.  9.  t  Chap.  v.  1.  t  2  Pet.  u.  19. 

§  Acts  xvi.  30.  I)  Heb.  u.  15. 


THE    SPIRIT   OF   ADOPTION.  97 

in  a  state  of  liberty,  though  they  know  it  not:  and  Omnisci- 
ence will  not  testily  to  a  i'alsehood. 

The  words  thus  explained  teach  us  that  the  Christian  is  in 
a  state  of  liberty.  Other  passages  of  Scripture  confirm  this. 
"Ye  shall  know  the  truth,  and  the  truth  shall  make  you  free. 
If  the  Son,  therefore,  shall  make  you  free,  ye  shall  be  free 
indeed."* 

Christian  liberty  is  equally  opposed  to  slavery  and  licen- 
tiousness. It  is  opposed  to  restraint  and  violence,  but  not  to 
subordination  and  cheerful  obedience.  When  I  can  freely 
direct  my  own  conduct  under  equitable  laws,  I  enjoy  a  state 
of  liberty.  When  I  must  make  the  will  of  another,  in  oppo- 
sition to  my  own,  the  rule  of  my  conduct,  I  am  in  a  state  of 
servitude :  and  when  I  wilfully  violate  law  and  right,  I  enter 
the  regions  of  licentionsness.  This  is  but  another  name  for 
slavery.  It  is  bondage  to  my  own  passions  and  lusts.  I  am 
then  become  a  slave  to  those  who  ought  to  be  my  servants. 
This  is  both  more  shameful  and  more  dangerous  than  servi- 
tude to  foreign  force.  But  this  is  the  state  of  those  who  con- 
sider it  liberty  to  be  irreligious.  "  Presumptuous,  self-willed, 
— they  speak  great  swelling  words  of  vanity — They  allure 
others — And  while  they  promise  them  liberty,  they  them- 
selves are  the  servants  of  corruption."! 

Your  liberty.  Christians,  consists  in  deliverance  from  the 
dominion  of  sin— from  the  power  of  Satan— and  frorn  undue 
human  influence  over  your  sentiments,  your  conscience,  or 
your  conduct. 

1.  They  who  are  adopted  into  God's  family,  are  delivered 
from  the  dominion  of  sin. 

Sin  may  be  considered  as  imputed  and  inherent.  AH 
mankind  descending  from  Adam  by  ordinary  generation 
sinned  in  him,  and  fell  with  him  in'his  first  transgression. 
We  are  all  by  nature  children  of  wrath.  The  curse  of  the 
law  rests  upon  the  human  family ;  and  they  are  bound  as 
victims  to  divine  vengeance.  Every  mouth  must  be  stopped  ; 
for  the  whole  world  is  guilty  in  the  sight  of  God,  the  righte- 
ous Judge.  We  must  also  remember,  that  by  the  deeds  of 
the  law^no  flesh  can  be  justified  ;  for  the  wages  of  sin  is 
death.  But  the  gift  of  God  is  eternal  life  through  Jesus 
Christ  our  Lord.  This  is  our  deliverance.  "  The  Lord  sent 
forth  his  Son,  made  of  a  woman,  made  under  the  law,  to  re- 
deem them  that  were  under  the  law,  that  we  might  receive 
the  adoption  of  sons."t  At  the  foot  of  the  cross  the  burden 
♦  John  viu.  32,  3G.  1 2  Pet.  ii.  19.  J  Gal.  iv.  5,  6. 

9 


98  THE    SriRIT   OF   ADOPTION, 

of  guilt  tumbles  from  our  shoulders.  "  There  is  no  condem- 
nation to  them  that  are  in  Christ  Jesus."  The  curse  being 
removed,  there  is  now  no  barrier  to  the  Spirit's  restoring  the 
image  of  God  to  our  souls.  Sin  shall  hav^e  no  more  domin- 
ion over  you.     Ye  are  not  under  the  law,  but  under  grace. 

Christians  indeed  are  not  always  conscious  that  they  pos- 
sess such  liberty.  Many  of  them  have  their  doubts  and  their 
fears.  They  all  have  certainly  believed  ;  but  they  are  not 
certain  that  they  have :  They  have  a  sure  faith  ;  but  they 
have  not  full  assurance. 

Delivered,  in  their  justification,  from  the  guilt  of  sin  and 
the  curse  of  the  law,  corruption  shall  no  longer  hold  its 
throne  in  their  hearts.  But  they  are  not  yet  made  perfect. 
"  They  have  forgotten  that  they  have  been  washed  from  their 
old  sins."*  They  grieve  the  Holy  Spirit  who  sealed  them  ; 
and  spiritual  consolation  is  therefore  withheld  from  them. 
They  fall  into  deep  pits,  and  horror  seizes  upon  them. 
They  cry  unto  the  Lord  in  their  distress;  their  cry  is  heard  ; 
and  they  are  delivered.  "  He  brought  me  up  also  out  of  an 
horrible  pit,  out  of  the  miry  clay,  and  set  my  feet  upon  a 
rock,  and  established  my  goings.  And  he  hath  put  a  new 
song  in  my  m.outh,  even  praise  unto  our  God."t  Thej'- now 
walk  at  liberty.  They  feel  that  they  are  free  to  serve  God 
without  the  fear  of  wrath.  Their  love  for  their  heavenly 
Father  implies  reverence  and  esteem.  They  delight  in  the 
law  of  the  Lord  after  the  inward  man.  Their  yoke  is  easy 
and  their  burden  light. 

Any  restriction  upon  Christian  liberty,  arising  from  the 
power  of  sin,  is  painful  to  the  Christian.  He  feels  it  more 
forcibly,  than  he  formerly  did  his  absolute  bondage.  He 
has  tasted  of  the  sweets  of  that  liberty  wherewith  Christ  has 
made  his  people  free,  and  he  bears  with  uneasiness  any  fu- 
ture servitude  to  the  anger  of  heaven,  or  to  his  own  vile 
affections.  He  now  listens  to  the  voice  which  proposes  deliv- 
erance with  double  delight.  It  is  the  voice  of  my  Beloved, 
is  his  exclamation,  while  his  heart  leaps  for  joy.  That  voice 
addresses  him,  "I  am  the  Lord  thy  Redeemer,  the  Mighty 
One  of  Jacob.  The  Spirit  of  the  Lord  God  is  upon  me  ;  be- 
cause the  Lord  hath  anointed  me  to  preach  good  tidings  unto 
the  meek:  he  hath  sent  me  to  bind  up  the  broken  hearted, 
to  proclaim  liberty  to  the  captives  ;  and  the  opening  of  the 
prisons  to  them,  that  are  bound. "I  These  v/ords  are  effectual, 
God  hath  spoken,  and  it  is  performed.  No  intervening 
*  2  Pet.  i.  i  Psa.  xl,  2,  3.  I  Isa,  Ixi.  1. 


THE    SPmiT   OF    ADOPTION.  99 

cloud  now  hides  his  Father's  face  from  the  believer's  anxious 
eye.  "  The  Lord  was  my  stay.  He  brought  me  forth  also 
into  a  large  place.  He  delivered  mo,  because  he  delighted 
in  me."* 

2.   Christians  are  delivered  from  the  power  of  Satan. 

Man,  in  his  first  act  of  rebellion  against  heaven,  sold  him- 
self to  the  prince  of  the  fallen  angels.  He  bartered  the 
blessing  for  the  curse — the  image  and  the  favour  of  God  for 
the  similitude  and  the  servitude  of  the  devil. 

The  carnal  mind  approves  of  the  exchange  ;  and  readily 
confoiyns  to  the  spirit  that  now  works  in  the  children  of  dis- 
obedience. The  prince  of  the  power  of  the  air  consequently 
has  dominion  over  unregenerate  man.  This  is  a  lamentable 
fact  asserted  expressly  in  the  volume  of  inspiration.  The 
history  of  our  race  corresponds  to  the  testimony  of  scripture  ; 
and  philosophy  offers  no  objection  to  this  part  of  our  belief 
Philosophists,  who  pretend  to  think  freely,  speak  ignorantl}^, 
when  they  deny  the  possibility  of  the  fact.  We  are  not 
chargeable,  brethren,  with  celebrating  an  imaginary  deliver- 
ance, when  we  rejoice  in  freedom  from  the  power  of  Satan 
as  a  part  of  our  Christian  liberty. 

Mind  converses  v/ith  mind  through  bodily  organs  ;  and 
most  assuredl}^  the  want  of  body  cannot  prove  a  hindrance  to 
the  intercourse  of  spirits.  An  unembodied  spirit  may  have 
access  to  a  mind  connected  with  body,  in  a  manner  which 
we  cannot  explain :  for  we  cannot  explain  the  manner  even 
of  our  own  perceptions.  We  may  trace  the  impression  made 
by  external  objects  to  the  nerves,  and  from  thence  to  the 
brain  ;  but  how  matter  can  affect  spirit,  even  then,  is  as  great 
a  mystery  as  ever.  How  matter  can  affect  mind  is,  certainly, 
a  secret  as  inexplicable  as  how  spirit  can  converse  with  spirit 
without  the  intervention  of  matter.  It  is  not  necessary,  as 
unbelievers  affirm,  to  clothe  Satan  with  the  attributes  of  om- 
nipresence or  omniscience,  in  order  to  make  him  the  enemy 
of  virtue  and  the  leader  of  rebellion  against  the  divine  author- 
ity. A  man  of  ambition  and  intrigue  may  rule  an  empire, 
and  carry  his  own  spirit  into  the  councils  of  the  remotest 
provinces.  The  number  moreover  of  fallen  angels  is  great. 
Their  powers  are  superior  to  those  of  the  human  mind; 
their  experience  is  long,  and  their  observation  extensive. 
Intent  upon  wickedness,  and  unwearied  in  industry,  they 
have  for  nearly  six  thousand  years  studied  the  course  of 
Providence ;  and  the  laws  of  the  physical  and  moral  world. 
*  Psa.  xviii.  18,  19. 


100  THE    SPIRIT   OF   ADOPTION. 

Engaged  in  a  conspiracy  against  virtue,  what  injury  must 
they  not  be  capable  of  doing  to  the  spiritual  interests  of  nior- 
tals "?  They  are  able  also  to  make  repeated  visits,  of  but 
short  intermissions,  to  the  quarter  in  which  their  malicious 
views  may  be  promoted.  Matter,  though  naturally  inert, 
travels,  when  impelled  by  sufficient  force,  with  astonishing 
velocity.  A  ray  of  light,  or  an  electric  spark,  moves  with  a 
rapidity  which  would  soon  make  the  circuit  of  the  globe. 
The  activity  of  spirit  is  confessed.  When,  from  an  emi- 
nence, we  take  a  view  of  an  extended  plain  several  miles 
before  us,  we  give  millions  of  different  inclinationSK/-,to  the 
optic  axis  in  the  course  of  a  moment  of  time  ;  and  a  distinct  act 
of  the  will  is  necessary  to  each  inclination.*  Neither  con- 
sciousness nor  recollection,  serve  in  contemplating  these  ac- 
tions;  because  such  a  minute  exercise  of  those  powers  would 
only  embarrass  and  in  no  case  answer  the  purposes  of  present 
usefulness  or  comfort.  These  things  are  taught  by  philos- 
ophy :  and  serve  to  defend  against  sophistry  the  Christian 
doctrine,  in  admitting  the  possibility  of  the  agency  of  evil 
spirits  on  the  human  mind. 

Devils  numerous,  malicious,  and  active,  hold  an  empire 
over  ungodly  men,  who  have  willingly  given  themselves 
over  to  slavery — who  have  been  committed  by  the  justice  of 
God,  on  account  of  their  crimes,  to  the  power  of  the  roar- 
ing lion,  that  constantly  goeth  about  seeking  whom  he  may 
devour. 

The  grand  adversary  is  the  "  god  of  this  world,  who  hath 
blinded  the  minds  of  them  which  believe  not."t  He  is  the 
prince  of  this  world,  who,  infuriated  by  the  apprehended 
destruction  of  his  kingdom,  attacked  with  all  his  might  the 
Redeemer  of  men.  It  was  not  in  vain  that  Jesus  suffered 
from  the  power  of  darkness.  The  serpent  bruised  the  heel 
of  the  Seed  of  the  woman  ;  but  he  bruised  the  serpent's  head. 
That  same  Jesus,  who  gave  deliverance  from  the  guilt  of  sin 
and  the  curse  of  the  law,  "Blotting  out  the  hand-writing  of 
ordinances  that  was  against  us,  nailing  it  to  his  cross  ;"  did 
also  set  his  people  at  liberty  from  the  dominion  of  Satan. 
"  Having  spoiled  principalities  and  powers,  he  made  a  show 
of  them,  openly  triumphing  over  them. "J 

The  strong  man  armed  can  no  longer  keep  the  house.     A 

stronger  than  he  dispossesses  him  ;  and  the  Spirit  of  adoption 

witnesses  to  the  ransomed  their  liberty  from  this  tyrant.     To 

him  they  shall  never  hereafter  be  subjected,  although  he  may 

*  Stewart's  Phil.  t2  Cor.  iv.  4.  t  Col.  ii.  14,  15. 


THE   SPIRIT   OF   ADOPTION.  101 

often  much  annoy  them.  They  have  obtained  their  liberty, 
ahhough  they  have  not  as  yet  attained  to  a  state  of  perfect 
peace  and  glory. 

Christians,  in  the  present  world,  have  many  conflicts  with 
Satan.  If  he  finds  a  believer  in  a  decayed  state,  he  marks 
him  for  his  prey.  He  diverts  his  attention  from  practical 
religion  :  he  provides  other  objects  to  occupy  his  mind  ;  he 
enervates  the  whole  soul ;  and  renders  it  as  unfruitful  as 
possible.  A  barren  wind  destroys  all  remaining  verdure  ; 
and  blasts  from  hell  threaten  to  pull  the  tree  from  its  roots. 
If  he  finds  a  professor  of  religion  pursuing  with  too  much 
eagerness  any  of  the  tempting  objects  of  worldly  gratification, 
he  inflames  the  passions  ;  he  throws  a  mist  around  the  eyes, 
which  unduly  magnifies  the  object ;  he  allures  him  from  the 
path  of  righteousness ;  and  embraces  every  opportunity  of 
throwing  him  agitated  and  disappointed,  headlong  into  the 
pit  wdiich  he  had  digged  for  him.  To  the  mourning  and 
trembling  Christian  he  also  joins  himself.  He  studies  his 
constitution,  and  the  cause  of  his  alarm.  The  wounded 
conscience  he  makes  to  bleed  afresh  ;  and  brandishing  the 
threatening  of  the  divine  law  over  the  terrified  soul,  he  fills 
the  mind  with  horror.  Happy  for  us  the  adversary  can  pro- 
ceed no  farther.  Jesus  commands  the  devils,  and  they  must, 
though  unwillingly,  obey.  He  has  the  keys  of  hell  and  death. 
He  suffers  the  enemy  partially  to  prevail,  that  w^e  might  apply 
to  him  who  rebukes  the  devourer;  but  he  shall  prevail  no 
farther  than  shall  turn  out  to  our  advantage.  So  much  grace 
is  provided  for  the  soul,  as  shall  be  sufficient  to  sustain  it, 
while  the  messenger  of  Satan  continues  to  buffet  us.  And 
the  Redeemer  shall  constrain  our  worst  enemy  to  be  the  oc- 
casion of  increasing  our  sanctification.  Paul  the  apostle  was 
instructed  in  humility  by  the  instrumentality  of  the  Father  of 
pride.  "  There  was  given  to  me  a  thorn  in  the  flesh,  the 
messenger  of  Satan  to  buffet  me,  lest  I  should  be  exalted  above 
measure."*  "  Mine  enemies  w^ould  daily  swallow  me  up. 
All  their  thoughts  are  against  me  for  evil — They  hide  them- 
selves, they  mark  my  steps,  when  they  wait  for  my  soul.  In 
the  Lord  will  I  praise  his  word.  For  thou  hast  delivered 
my  soul  from  death  ;  wilt  thou  not  deliver  my  feet  from  fall- 
ing, that  I  may  walk  before  God  in  the  hght  of  the  Hving?"t 

3.  Christian  liberty  implies  deliverance  from  undue  human 
influence.  "  The  fear  of  man  bringeth  a  snare  :  But  whoso 
putteth  his  trust  in  the  Lord  shall  be  safe."J     "  I  will  walk 

*  2  Cor.  xii.  7.  t  Psa.  Ivi.  5,  6,  10,  13.  J  Prov.  xxix.  25. 

9* 


102  THE    SPIPwIT    OF   ADOPTION. 

at  liberty,  for  I  seek  thy  precepts."*  Independence  of  mind, 
and  courage  in  Cliristian  behaviour,  are  desirable  objects. 
He  who  attains  to  them,  puts  his  trust  in  God,  and  does  not 
fear  what  man  can  do  unto  him.  Our  religion  does  not  teach 
us  to  act  disorderly.  It  requires  us  "  to  preserve  the  honour, 
and  perform  the  duties  belonging  to  every  one  in  their  several 
places  and  relations,  as  superiors,  inferiors,  and  equals  :"  but 
it  does  not  admit,  that  we  should  weigh  names  and  numbers 
against  truth,  or  follow  a  multitude  to  do  evil.  It  marks  out 
the  happy  medium  between  anarchy  and  slavery,  between 
servility  and  impudence  ;  and  it  teaches  us  to  walk  in  the 
path  of  virtue  with  modesty  and  magnanimity.  God  is  ever 
present  with  us.  This  inspires  us  with  reverence  for  his 
authority,  and  for  all  his  institutions,  whether  civil  or  eccle- 
siastic. It  makes  us  bold  to  profess  ourselves  his  servants, 
although  the  whole  world  should  wonder  after  the  beast.  In 
matters  of  right  and  wrong,  the  Christian  claims  to  himself, 
and  allows  to  others,  the  right  of  private  judgment ;  but  he 
neither  claims  to  himself,  nor  guarantees  to  another,  the  hberty 
of  contravening  in  a  single  instance,  the  commandment  of  his 
God.  The  rights  of  conscience  cannot  be  understood,  where 
there  is  no  conscientious  disposition  ;  and  where  there  is  such 
a  disposition,  it  submits  implicitly  to  the  divine  authority. 

Christianity,  brethren,  is  the  only  perfect  law  of  liberty. 
Its  influence  upon  the  heart  is  the  only  protection  from  bond- 
age to  human  inventions.  Those  who  are  industrious  to  in- 
validate the  authority  of  scripture,  are  themselves  in  bondage, 
and  are  endeavouring  to  reduce  others  to  a  similar  condition  ; 
and  the  slavery  of  mind  to  error  or  to  passion  is  more  dan- 
gerous than  any  other.  Those  who  think  it  more  honour- 
able to  invent  fiction  than  discover  truth ;  under  the  pretence 
of  evidencing  genius  are  slaves  to  a  most  dangerous  passion, 
a  passion  which,  having  once  obtained  the  ascendancy,  will 
employ  the  understanding  as  a  patient  drudge  to  serve  its 
cause.  It  is  by  the  authority  of  the  names  of  such  per- 
sons, that  infidelity  is  attempted  to  be  promoted ;  and  while 
its  advocates  offer  you  liberty,  they  are  themselves  subject  to 
bondage. 

Of  the  same  species,  is  that  which  is  commonly  called 
liherality^  and  which,  under  pretence  of  opposing  bigotry,  is 
ofl^ered  as  a  substitute  for  zeal  in  contending  earnestly  for 
the  faith  once  delivered  to  the  saints.  This  is  no  more  than 
total  indifference  to  the  appointed  order  of  the  house  of  God, 
=*  Psa.  cxix.  45. 


THE   SPIRIT    OF    ADOPTION.  103 

and  this  indifference  seems  itself  to  have  become  a  strong 
passion  which  hurries  its  possessors  into  bondage.  Strange 
as  the  assertion  may  appear,  this  passion  participates  of  ma- 
levolence, for  the  bigot  to  liberality  despises  and  hates  me  if  I 
am  not  as  liberal  as  he.  But  wherever  Christianity  prevails, 
in  reality,  as  well  as  in  name,  there,  in  spite  of  opposition, 
shall  true'liberality  prevail.  "  Where  the  Spirit  of  the  Lord 
is,  there  is  liberty." 

In  the  present  life,  we  are  made  to  taste  the  cup  of  our  de- 
liverance  ;  but  our  enjoyment  of  it  is  incom.plete  until  at  death 
we  enter  into  glory.  Christ  delivers  his  people,  at  last, 
both  from  the  world  and  all  its  imperfections.  They  shall 
triumph  over  death,  and  him  who  has  the  power  of  it. 
They  shall  be  presented  faultless  unto  their  God.  They  shall 
enter  into  heaven,  where  they  shall  more  fully  understand 
their  liberty,  from  the  wrath  of  God,  the  curse  of  the  law, 
the  power  of  sin,  the  influence  of  Satan,  the  fear  of  man,  the 
imperfections  of  the  present  state,  from  death  itself,  and  from 
the  pains  of  hell  for  ever.  They  shall  be  completely  bless- 
ed  in  the  full  enjoyment  of  God  to  all  eternity.  Let  u^i, 
therefore,  serve  our  "'God,  without  fear,  all  the  days  of  our 
life.  Standing  fast  in  the  liberty  wherewith  Christ  has 
made  us  free,  let  us  use  it  not  for  a  cloak  to  licentiousness, 
but  as  a  strong  incitement  to  fear  God,  and  to  keep  his  com- 
mandments, n    1  1     xL 

.  Ill  Consider  the  expressions  which  we  are  enabled  by  the 
Spirit  of  adoption  to  utter—"  Whereby  we  cry,  Abba  Father." 
Both  these  words  signify  the  same  thmg.  Father  is  la- 
miliar  to  you.  Abha  is  a  Syriac  word,  derived  from  the 
Hebrew  ab,  a  Father.  It  was  commonly  used  by  the  Je\ys 
in  their  addresses  to  God.  Christ,  during  his  sufferings  in 
Gethsemane,  uses  this  form  of  expression  m  his  prayer. 
"And— he  fell  on  the  ground,  and  prayed,— and  he  said, 
Abba,  Father,  all  things  are  possible  unto  thee."*  Besides 
the  declaration  of  my  text,  the  apostle  Paul  in  another  place 
represents  the  Holy  Spirit  teaching  believers  the  use  of  this 
address.  "Because  ye  are  sons,  God  hath  sent  forth  the 
Spirit  of  his  Son  into  your  hearts,  crying,  Abba,  Father_  t 

A  solemn  expression,  thus  used  by  our  Head  and  bord, 
and  dictated  repeatedly  to  the  children  of  adoption  by  the 
Holy  Ghost,  we  must  not  consider  as  needless  tautology. 
The  same  thing,  expressed  in  the  language  of  the  Jews,  and 
in  that  of  the  Greeks,  teaches  us  the  union  of  Jew  and  Gen- 
*  Mark  xiv.  35,  3G.  +  Gal.  iv.  6. 


104  THE    SPIRIT    OF   ADOPTION. 

tile  in  the  Christian  church;  and  that  it  is  the  duty  of  Chris- 
tians of  different  nations  and  languages,  to  unite  cheerfully, 
as  brethren,  in  their  prayers  to  God,  and  in  submission  to  the 
discipline  of  his  family. 

The  repetition,  Father,  Father,  also  evidences  the  ear- 
nestness, with  which  a  Christian,  feeling  his  deliverance  from 
bondage,  recognizes  his  present  delightful  relation  to  God  as 
an  adopted  son.  I  therefore  conclude,  that  this  address  of 
inspiration  implies  the  believer's  Approbation  of  his  new  re- 
lation to  God — His  delight  in  his  Father^s  compassion — His 
acceptance  of  God  as  his  sole  instructer — Submission  to 
his  corrections  —  Dependence  upon  him  for  protection — 
and  Confidence  in  him  as  the  future  answerer  of  all  his 
prayers. 

1.  The  believer  approves  of  his  relation  to  God  in  Jesus 
Christ.  "For  ye  are  all  the  children  of  God  by  faith  in 
Christ  Jesus."* 

This  relation  was  planned  in  the  counsel  of  peace  before 
the  ages  of  time  began  to  run.  We  had  then  no  existence, 
and  therefore  it  was  done  without  our  consent.  When  w^e 
come  into  the  world,  we  are  viciously  disposed  ;  and  care 
nothing  for  heavenly  privileges.  And  yet  we  are  not  forced 
into  God's  family  against  our  inclination,  and  without  our 
consent.  An  irresistible  efficacy  changes  the  heart,  and 
unites  us  to  the  second  Adam :  but  we  are  united  to  him  in 
affection,  as  well  as  in  law.  The  con.sequent  admission  into 
God's  family  as  joint-heirs  with  Jesus  Christ,  cannot  remain 
a  matter  of  indifference.  "Lord,  1  have  loved  the  habitation 
of  thy  house,  and  the  place  where  thine  honour  dwelleth. 
Gather  not  my  soul  with  sinners,  nor  my  life  with  bloody 
men.  1  have  hated  the  congregation  of  evil  doers ;  and  will 
not  sit  with  the  wicked."t  My  soul  is  defiled  with  sin.  I 
am  exposed  to  God's  curse.  I  have  done  evil  continually. 
I  merit  a  place  with  the  devil  and  his  angels.  O  wretched  man 
that  I  am  !  and  yet  on  me  God  hath  set  his  love.  I  am  called,  I 
am  justified,  I  am  adopted.  He  hath  made  with  me  an  everlast- 
ing covenant,  ordered  in  all  things  and  sure.  Astonishing 
love:  wise  arrangement.  I  approve  of  the  whole  plan.  I  press 
forward  to  the  kingdom  of  heaven.  I  burst  the  bands  of  sin. 
I  had  rather  be  a  door-keeper  in  the  house  of  my  God,  than 
to  dwell  in  the  tents  of  wickedness.  Lord,  lift  thou  up  the 
light  of  thy  countenance  upon  me.      Ahha,  Father. 

2.  The  religious  man  is  soothed  in  all  his  afflictions  whftu 

*  Gal.  iii.  26  t  Psa.  xxvi.  5,  9,  8. 


THE    SPIEIT   OF    ADOPTION.  105 

he  contemplates  the  compassion  of  his  Father  who  is  in 
heaven.  "  A  Father  of  the  fatherless — is  God  in  his  holy- 
habitation."* 

Piety  renders  the  affections  truly  benevolent.  The  sensi- 
bility of  the  heart  is  increased  by  religious  education.  There 
is  little  in  this  world  suited  to  that  sensibility.  The  Christian 
is  not  at  home  while  he  is  on  earth.  The  education  which 
he  has  received  disqualifies  him  from  entering-  into  the  views, 
delighting  in  the  conversation,  and  furthering  the  plans  of 
the  men  of  this  world.  He  is  despised,  and  shunned,  and 
feared,  and  hated  ;  he  is  frequently,  of  course,  melancholy 
and  alone  amidst  the  many.  The  righteous  soul  of  Lot  was 
grieved  at  the  wickedness  of  the  men  of  Sodom.  Christ 
mentions  mourning  as  a  Christian  characteristic.  "  Wo 
is  me  that  i  sojourn  in  Mesech,  that  I  dwell  in  the  tents  of 
Kedar.  My  soul  hath  long  dwelt  with  him  that  hateth 
peace." 

The  children  of  adoption  are  not  left  comfortless  in  this 
condition.  Blessed  are  they  that  mourn,  for  they  shall  be 
comforted.  God  commands  their  services  in  the  world.  Let 
them  be  content  to  live  in  it  while  he  leaves  them  here.  He 
remembers  that  we  are  dust.  He  knoweth  our  frame.  Like 
as  a  father  pitieth  his  children,  so  the  Lord  pitieth  them  that 
fear  him.  Grieved  at  the  folly  of  men,  distressed  by  the  in- 
juries I  receive  from  them,  and  shocked  by  their  wickedness, 
I  retire  into  my  closet,  I  turn  my  mourning  eye  to  heaven. 
I  know  who  is  touched  with  the  feelings  of  my  infirmities. 
He  bade  me  be  of  good  cheer,  for  he  hath  overcome  the 
world. 

3.  God's  children  consider  him  as  their  instructor.  "  O 
God,  thou  hast  taught  me  from  my  youth."!  "  And  all  thy 
children  shall  be  taught  of  the  Lord,  and  great  shall  be  the 
peace  of  thy  children. "| 

They  feel  the  necessity  of  a  divine  instructer.  The  fall 
hath  weakened  their  intellectual  powers'  and  vitiated  their 
affections.  The  whole  soul  is  depraved.  In  vain  I  am  told 
that  the  sinfulness  of  my  state  is  no  more  than  the  perversion 
of  my  active  powers.  The  Scriptures  tell  me  that  my  under- 
standing is  darkened^  as  certainly  as  that  my  heart  is  enmity 
against  God.  Man  may  say  that  regeneration  is  no  more 
than  a  change  of  inclination  by  supernatural  energy :  but  the 
Scriptures  inform  us  that  the  eyes  of  our  understanding  must 
be  opened,  and  the  whole  soul  renewed.  We  may  be  told 
♦  Psa,  Ixviii.  5.  t  Psa.  Ixxi.  17.  X  Isa.  liv.  13. 


106  THE    SPIRIT   OF   ADOrTlON. 

that  unregenerate  men  have  as  strong  intellectual  powers  as 
the  regenerate  ;  and  that  they  can  explore  the  deepest  re- 
cesses of  science :  but  we  also  observe  the  unregenerate 
capable  of  as  much  sensibility  to  friendship,  as  sincere  in 
their  affections,  and  as  liberal  of  their  goods  as  our  Christian 
acquaintances.  Thanks  be  to  God  that  it  is  so.  Dark  and 
dismal,  otherwise,  would  have  been  the  abodes  of  men. 
Without  God's  Spirit,  however,  we  cannot  be  truly  religious ; 
we  can  neither  love  God,  nor  possess  the  power  of  spiritual 
discrimination.  He  guides  us  to  all  truth,  as  well  as  to  the 
exercise  of  pious  affections.  He  revealed  to  the  prophets 
what  they  never  could  otherwise  have  known  ;  and  the  in- 
spiration of  the  Almighty  giveth  such  understanding  of  what 
the  prophets  have  written,  as,  independently  of  his  assistance, 
we  never  could  have  otherwise  possessed.  There  are  some 
who  are  ever  learning,  but  never  able  to  come  to  the  knowl- 
edge of  the  truth — There  are  some  tossed  about  with  every 
wind  of  doctrine  :  the  best  see  but  as  through  a  glass  darkly. 
Father  !  I  submit  to  thy  direction.  "  Thou  shak  guide  me 
with  thy  counsel,  and  afterwards  receive  me  to  glory."* 

4.  God's  children  submit  to  such  chastisement  as  he  thinks 
proper  to  administer.  "  My  son,  despise  not  the  chastening 
of  the  Lord  ;  neither  be  weary  of  his  correction.  For  whom 
the  Lord  loveth  he  correcteth,  even  as  a  father  the  son  in 
whom  he  delighteth."t 

There  is  a  rod  laid  np  by  the  ark  of  the  covenant,  and 
with  it  God  visits  the  faults  of  his  sons  and  daughters.  They 
stand  in  need  of  correction,  and  their  God  supplies  all  their 
needs.  Pain  is  never  in  itself  desirable  ;  but  it  becomes  de- 
sirable as  the  mean  of  obtaining  ease  and  pleasure.  To 
render  believers  sensible  of  their  corruption,  and  to  increase 
their  holiness,  their  God  corrects  them.  The  furnace  of 
affliction  purifies  them  as  the  silver.  To  wean  their  affec- 
tions from  terrestrial  objects,  these  objects  are  made  the  mes- 
sengers of  sorrow.  The  troubles,  which  the  possession  of 
them  occasions,  and  the  pain  we  suffer  from  the  loss  of  them, 
admonish  us,  that  both  the  treasure  and  the  heart  should  be 
elsewhere.  To  exercise  my  grace,  and  show  forth  the  glory 
of  its  divine  Author,  supporting  me  in  the  hour  of  trial,  I 
am  often  made  to  experience  much  tribulation.  The  enemy- 
is  suffered  to  attack  me,  that  I  may  prove  the  impenetrability 
of  my  armour,  and  the  magnanimity  of  my  Captain.  I 
therefore  glory  in  tribulation.  "  Furthermore,  we  have  had 
*  Psa.  Ixxiii.  21.  +  Prov.  iii.  11. 


THE    SriRIT   OF    ADOPTION,  107 

fathers  of  our  flesh  which  corrected  us,  and  we  gave  them 
reverence:  shall  we  not  much  rather  be  in  subjection  unto 
the  Father  of  spirits  and  live  ?  For  they  verily  for  a  few 
days  chastened  us  after  their  own  pleasure  ;  but  he  for  our 
profit,  that  we  might  be  partakers  of  his  holiness."* 

5.  The  children  of  adoption  place  themselves  under  the 
protection  of  their  heavenly  Father.  "  Unto  thine  hand  I 
commit  my  spirit ;  thou  hast  redeemed  me,  O  Lord  God  of 
truth.  Deliver  me  from  the  hand  of  mine  enemies,  and  from 
them  that  persecute  me."t 

No  person  is  more  conscious  of  his  own  weakness  than  a 
real  Christian.  He  has  much  experience  of  it  in  the  course 
of  his  pilgrimage.  He  cannot  move  a  step  to  advantage 
without  leaning  upon  his  Beloved.  His  devotion  cools ;  his 
heart  faints  ;  he  cannot  think,  or  act,  or  pray,  without  the 
Spirit  of  his  Master.  The  good  that  he  vv'oukl,  he  cannot 
do  ;  for  evil  is  present  with  him.  On  the  Lord  he  depends, 
confident  of  this  thing,  that  he  who  began  the  good  work 
will  perform  it.  And  if  his  enemies  be  numerous  and  vio- 
lent, he  knows  that  they  cannot  prevail  against  God.  Against 
man  they  easily  might,  had  he  no  resources  to  fly  to  but  his 
own  strength  ;  but  amidst  the  common  calamities  of  life,  in 
the  midst  of  disappointments,  poverty,  persecution,  and  death, 
he  may  possess  his  soul  in  patience.  "  Thou  shalt  not  be 
afraid  for  the  terror  by  night,  nor  for  the  arrow  that  flieth  by 
day.  Only  with  thine  eye  shalt  thou  behold  and  see  the 
reward  of  the  wicked.  Because  thou  hast  made  the  Lord, 
which  is  my  refuge,  even  the  Most  High,  thy  habitation. "J 

6.  By  the  Spirit  of  adoption,  we  are  enabled  to  approach 
whh  boldness  the  throne  of  grace,  in  prayer  to  God.  "  Through 
him  we  both  have  access  by  one  Spirit  unto  the  Father."^ 

Prayer  is  an  employment  delightful  to  the  Christian,  when 
he  can  lift  up  to  God  holy  hands  without  wrath  and  doubt- 
ing. Assured  that  he  shall  have  access  to  God  with  all  his 
petitions,  he  is  encouraged  to  undertake  any  duty,  however 
difficult  to  perform.  He  can  apply  unto  his  God  for  direc- 
tion when  he  is  in  doubt,  and  when  he  is  faint  and  weary, 
he  can  ask  him  for  renewed  strength.  When  he  is  in  dis- 
tress, he  calls  upon  the  Lord  :  and  the  Lord  hears  and  saves. 

Your  petitions  cannot  alter  the  purpose  of  God  ;  but  prayer 
is  an  appointed  mean,  in  the  divine  decree,  for  the  comfort  of 
your  souls.     Pray  always  with  all  prayer  and  supplication 

*  Hcb.  xii.  9,  10.  t  Psa.  xxxi.  5,  15. 

t  Psa.  xci.  5,  8,  9.  §  Eph.  ii.  18. 


108  THE    SPIRIT    OF   ADOPTION. 

of  the  Spirit.  And,  O  Christians,  be  sincere  in  your  pray- 
ers. In  yoqr  address  to  God  in  private,  put  on  no  reserve. 
Lay  your  souls  open  to  him.  Ask  for  nothing  as  a  matter 
of  form.  Petition  him  only  for  what  you  really  desire  to  ob- 
tain. Desire  nothing  but  what  is  lawful  and  useful;  and 
hide  none  of  those  desires,  from  your  heavenly  Father. 

The  Lord  speaks  peace  unto  his  people.  He  will  give 
them  what  is  good.  You  have  a  friend  now  upon  whom 
you  may  depend  in  the  hour  of  danger.  Even  in  the  swell- 
ings of  Jordan,  your  cry  shall  come  before  him.  Enter 
then,  into  his  gates  with  thanksgiving,  and  into  his  courts 
with  praise.  For  ye  have  not  received  the  spirit  of  bondage 
again  to  fear ;  hut  ye  have  received  the  Spirit  of  adoption 
whereby  we  cry^  Ahba^  Father.     Amen. 


THE    MEANS    OF    GROWTH   IN    GRACE.  109 


THE   MEANS   OF   GROWTH   IN   GRACE. 


SERMON  V. 

2  Pet.  iii.  18. —  Groio  in  grace. 

Life  and  growth,  are  exclusively  from  the  Lord.  An 
angel  cannot  create  an  insect,  or  make,  without  divine  co- 
operation, a  blade  of  grass  to  spring  up  from  the  earth. 
The  Spirit  who,  at  the  beginning,  moved  upon  the  face 
of  the  deep,  and  converted  the  chaos  into  a  w^orld,  still  con- 
tinues to  actuate  the  system  which  he  hath  arranged  ;  to 
multiply  the  forms  of  matter  ;  and  to  give  animation  and 
activity  to  the  different  classes  of  being  which  rise  up  before 
us.  Nothing  in  nature  is  permitted  to  remain  perfectly  idle 
and  useless.  The  decomposition  of  one  body  becomes  sub- 
servient to  the  organization  of  another. 

Man,  too,  is  formed  for  action  ;  and  cannot  find  either 
improvement  or  happiness  in  idleness.  All  the  faculties  of 
his  immortal  mind,  and  all  the  organs  of  his  earthly  body 
indicate  that  he  is  appointed  for  employment.  The  higher 
powers  of  his  soul,  as  well  as  the  more  tender  sensibilities  of 
the  heart,  bear  "  a  manifest  reference  to  the  career  of  activity 
which  he  has  to  run  ;"*  and  even  his  religion  itself,  is  a 
mere  delusion  when  it  teaches  him  to  sink  into  apathy  and 
indolence.  "  Wo  to  them  that  lie  at  ease  in  Zion  :  but  they 
that  wait  upon  the  Lord  shall  renew  their  strength  ;  they 
shall  mount  up  wath  wings  as  eagles  ;  they  shall  run  and 
not  be  Aveary,  they  shall  walk  and  not  faint." 

Whatever  may  come,  at  last,  of  the  mere  professor,  it  is 
certain  that  every  truly  religious  man  shall  grow  up  unto 
perfection.  They  go  from  strength  to  strength  ;  every  one  of 
them  in  Zion  appeareth  before  God.  It  is  the  glory  of  Chris- 
tianity, to  be  worthy  of  its  divine  Author,  and  perfectly 
adapted  to  the  condition  of  man.  The  purpose  of  God  is  the 
♦  Lojjan's  Sermons. 
10 


110         THE  MEANS  OF  GROWTH  IN  GRACE. 

display  of  his  own  glory  in  the  salvation  of  his  people  from 
sin  and  from  misery.  That  purpose  shall  certainly  be  ac- 
complished. /  am  God,  and  there  is  none  like  me  ;  declaring 
the  end  from  the  beginning — My  counsel  shall  stand,  and  I 
tvill  do  all  iny  pleasure.  This  purposed  salvation,  secures  the 
sanctiiication,  the  improvement,  and  perfection  of  man,  as 
well  as  his  redemption  by  Jesus  Christ.  It  secures  obedience 
to  the  commandment,  as  well  as  trust  in  the  promise  of  our 
Lord.  The  perfection  of  the  saints  is  predicted  and  predes- 
tinated ;  and  this  is  neither  more  nor  less,  than  to  secure  by 
the  favour  of  God  the  certain  improvement  of  their  whole 
rational  and  moral  character  in  the  willing  exercise  of  all 
their  own  faculties,  cleansing  themselves  from  all  fihhiness 
of  the  flesh  and  spirit,  perfecting  holiness  in  the  fear  of  God. 
In  the  progress  of  the  Christian  life,  the  grace  of  God  and 
the  duty  of  man  appear  together  without  discord  and  without 
strife.  The  misapprehension  of  unenlightened  men  repre- 
sents them  at  variance,  but  true  religion  exhibits  them  in  per- 
fect harmony.  Progress  in  holiness  comes  to  us  from  the 
Holy  Spirit ;  and  human  boasting  is  excluded  :  it  is  the  duty 
of  man  ;  and  ignorance,  indolence,  and  negligence,  are  ex- 
cluded in  it^  performance.  In  the  love  and  obedience  of  be- 
lievers, there  is  no  collision  between  the  divine  influence  and 
the  voluntary  agency  of  man.  Ye,  therefore,  beloved,  seeing 
ye  know  these  things — "  Grow  in  grace." 

It  is  common  in  Scripture  to  express  all  the  parts  of  piety 
by  some  one  part  or  principle  of  true  religion  ;  because  all 
the  parts  are  inseparably  connected.  The  whole  of  personal 
godliness,  is  sometimes  included  in  the  words  u'isdom  and 
understanding ;  at  other  times,  faith,  love,  the  fear  of  the 
Lord,  &c.  denote,  in  a  single  expression,  the  whole  economy 
of  the  Christian  life. 

The  word  grace,  in  this  text,  is  also  employed  to  denote  the 
whole  of  personal  religion.  The  cause,  in  every  language, 
is,  by  figure,  frequently  used  to  signify  the  cjfcci ;  and  as  re- 
ligion, in  any  man,  is  produced  and  continued  by  the  favour 
of  God,  grace  is  often  employed  to  signify  vital  godliness. 
Growth,  is  progress  in  religion.  The  latter  part  of  the  verse 
decides  the  meaning  of  the  word.  To  grow  in  knowledge, 
is  to  increase  the  measure  of  our  information  ;  and,  of  course, 
to  grow  in  grace,  is  to  make  progress  in  personal  piety.  How 
to  make  such  progress  is  the  chief  inquiry  of  him  who  would 
conscientiously  submit  to  the  injunction  of  the  inspired  writer. 
The  different  degrees  of  gracious  attainment,  we  have  endeav- 


THE    MEANS   OF   GROWTH   IN   GRACE.  Ill 

oured  in  the  preceding  discourse,  to  lay  before  you.  The 
duty  of  going  forward,  making  increase  in  godliness,  is 
peremptory  ;  and  needs  no  confirmation.  The  means  of  im- 
provement, you  behove  to  know ;  and  it  is  the  object  of  this 
discourse  to  show  you  wherein  they  consist. 

THE    MEANS    OF   GROWTH   IN   GRACE 

are  threefold.  Divine  ordinances — Rational  refiedions — and 
the  Spirit^ s  influence. 

I  shall  treat  of  these  in  the  order  in  which  I  have  men- 
tioned them,  and  afterwards  offer  some  concluding  remarks. 

I.  The  ordinances  of  the  New  Testament  are  means  of 
improvement  in  religion. 

Every  creature  of  God  is  at  the  disposal  of  the  Creator,  as 
the  clay  is  in  the  hands  of  the  potter.  H"  hath  established  his 
throne  in  the  heavens^  and  his  kingdom  rulcth  over  all.  Matter 
and  mind  are  both  governed  by  him ;  and  have  been  placed 
under  laws  fitted  by  infinite  wisdom  for  that  purpose.  To  all 
his  rational  creatures  God  has  given  a  law  for  the  direction 
of  their  active  power  in  their  respective  spheres  ;  and  fallen 
man,  providentially  placed  under  the  light  of  the  gospel,  is 
bound  by  the  divine  law  to  embrace  the  ofier  of  salvation  in 
a  Redeemer,  and  to  observe  the  statutes  predicated  upon  the 
revelation  of  the  covenant  of  grace.  Every  wise  and  just 
legislator  predicates  his  statutes  upon  the  nature  and  actual 
condition  of  the  subject.  The  promulgation  of  the  gospel, 
places  the  sinner,  to  whom  its  benefits  are  offered,  in  a  new 
situation.  There,  the  authority  of  the  divine  Lawgiver  finds 
him,  and  binds  him  to  compliance  under  pain  of  aggravated 
guilt,  and  corresponding  punishment.  The  ordinances  of 
religion,  moreover,  like  the  evangelical  message  with  which 
they  are  connected,  are  appointed  of  God  for  the  salvation  of 
sinners  in  Jesus  Christ  our  Lord.  They  are  instituted  by 
our  Redeemer  as  means  of  applying  the  purchased  blessings 
to  his  covenant  seed :  and  they  are  to  be  observed  by  us  in 
order  to  grow  in  grace  and  in  the  knowledge  of  our  Lord 
and  Saviour  Jesus  Christ 

"  The  outward  and  ordinary  means.,  whereby  Christ  com- 
municateth  to  us  the  benefits  of  redemption,  are  his  ordinances, 
especially  the  word,  sacraments,  and  prayer  ;  all  which  are 
made  effectual  to  the  elect  for  salvation."* 

*  These  are  the  words  of  the  Westminister  Assembly,  in  reply  to  the 
88th  Question  of  our  Shorter  Catechism.    They  compose  a  part  of  the 


112         THE  MEANS  OF  GROWTH  IN  GRACE. 

1.  Divine  revelation,  by  its  influence  on  the  understanding, 
the  heart,  the  will,  and  the  conscience  of  man,  in  every  con- 
dition of  life,  promotes  the  Christian's  growth  in  holiness,  in 
comfort,  and  in  usefulness. 

The  communication  of  light  from  on  high,  is,  in  the  hand 
of  the  Holy  Spirit,  the  principal  source  of  our  religious  im- 
provement. The  rational  soul  cannot,  from  its  very  nature, 
begin  or  go  on,  in  a  course  of  moral  or  spiritual  reform,  either 
personal  or  social,  without  information!  Light  is  necessary 
in  entering  upon  the  path,  and  in  travelling  homeward  to  the 
place  of  endless  rest.  The  path  of  the  just  is  as  the  shining  light, 
that  shineth  more  and  more  unto  the  perfect  day.  In  darkness 
and  in  ignorance,  there  is  no  faith,  no  piety,  no  comfort,  no 
usefulness.  Jehovah  treats  the  creature  in  a  way  which  cor- 
responds with  its  nature  and  its  destiny.  To  us,  created 
reasonable  creatures,  in  order  to  glorify  him  and  enjoy  him, 
he  has  graciously  made  a  revelation  of  himself  and  of  his 
will,  adapted  to  our  capacity  and  our  condition.  By  visions, 
by  dreams,  by  immediate  suggestion  from  his  Spirit ;  by  the 
words,  and  the  acts,  and  the  writings  of  inspired  men  ;  by 
angels,  and  by  a  voice  from  heaven  ;  and  by  his  Son  Jesus 
Christ,  the  image  of  the  invisible  God  our  heavenly  Father 

form  of  sound  tcords,  which  it  is  our  duty  to  hold  fast.  They  teach  us, 
that  there  are  means  of  grace  divinely  appointed  ;  and  they  show  what 
are  these  means.  I  know  that  many,  who  profess  a  belief  in  the  doc- 
trines of  our  ecclesiastical  standards,  deny  the  existence  of  any  means  of 
grace.  As  this  is  done  under  pretence  of  greater  accuracy  of  expression, 
I  feel  it  to  be  my  duty  to  assign  my  reasons  for  continuing  the  use  of 
such  phraseology. 

Means  of  grace,  are  ordinances  of  God,  whereby  Christ  communicates, 
to  his  ransomed  people,  spiritual  life,  and  growth  unto  perfection.  We 
say  means  of  grace,  not,  because  God  cannot  convey  his  blessing  without 
them;  not  because  God  must  confer  his  blessing  on  man  in  the  use  of 
them :  for  neither  of  these  is  true ;  but  we  call  them  means,  because 
God  has  appointed  them  for  the  specified  purpose ;  he  commands  us  to 
use  them  for  that  purpose ;  and  in  his  sovereign  grace,  he  makes  them 
answer  the  purposes  intended. 

The  outward  ordinances  of  religious  worship,  are  appointed  for  some 
end;  they  are  therefore  means;  they  are  observed  for  some  end  ;  they 
are  therefore,  means :  they  are  made  effectual  to  the  elect  for  salvation  ; 
they  are  therefore  means  of  salvation.  The  salvation  itself  is  of  grace  ; 
the  institution  and  the  benediction  of  the  means  are  also  of  divine  grace. 
We,  therefore,  say,  and  we  say  with  great  propriety,  that  the  ordinances 
of  the  New  Testament,  are  means  of  grace.  It  corresponds  with  the 
common  usage  to  apply  the  terms  in  this  manner.  Mean,  from  the  French 
moyen,  signifies  any  thing  that  either  leads  or  is  intended  to  lead  to  some- 
thing else.  So  shall  m?/  loord  be ;  it  shall  accomplish  that  which  I  please, 
and  it  shall  prosper  in  iJie  thing  whereto  I  sent  it.    Isa,  Iv.  11. 


THE  MEANS  OF  GROWTH  IN  GRACE.  113 

hath  given  us  such  discoveries  of  his  attributes  and  his  pur- 
poses ;  of  our  condition,  our  duties,  and  our  privileges  ;  and 
of  the  heavenly  inheritance  upon  which  we  are  about  to  enter, 
as  may  serve  to  promote  our  growth  in  holiness  on  earth. 
God^  ivho  at  sundry  times,  and  in  divers  manners,  spake  in  time 
fast  unto  the  Fathers  by  the  projjhets^  hath  in  these  last  days 
spoken  unto  us  by  his  Son.  Search  the  Scriptures :  For  all 
Scripture  is  given  by  inspiration  of  God,  and  is  profitable  for 
doctrine,  for  reproof  for  correction,  and  for  instruction  in 
righteousness,  that  the  man  of  God  may  be  perfect. 

You  see,  then,  my  brethren,  that  while  you  are  commanded 
to  grow  in  grace,  you  are  supplied  with  means  well  adapted 
for  that  purpose.  The  Scriptures  are  profitable  for  that  end  ; 
and  they  are  given  by  inspiration  of  God  in  order  to  be 
profitable.  Helells  you  what  you  ought  to  know,  that  know- 
ing, you  may  go  forward.  The  reading  and  hearing  of 
the  word  of  God  ;  the  acquisition  jof  the  knowledge  of  divine 
truth,  in  whatever  manner,  is  calculated  to  strengthen  our 
faith  and  our  hope  ;  to  increase  our  love  and  our  zeal ;  and, 
indeed,  to  make  all  the  children  of  God  more  humble  and 
patient ;  more  active  and  useful ;  more  holy  and  happy.  To 
this  end,  too,  w^e  have  assurance  from  the  testimony  of  God 
that  the  appointed  means  shall  be  made  effectual.  "  For  as 
the  rain  cometh  down  and  the  snow  from  heaven,  and  re- 
turneth  not  thither,  but  watereth  the  earth,  and  maketh  it 
bring  forth  and  bud,  that  it  may  give  seed  to  the  sower,  and 
bread  to  the  eater,  so  shall  my  word  be  that  goeth  out  of  my 
mouth:  it  shall  not  return  to  me  void." 

The  importance  of  religious  knowledge,  to  the  growing 
Christian,  is  easily  demonstrated.  A  God  of  infinite  wisdom 
and  love  has  been  pleased  to  reveal  its  objects  to  our  under- 
standing; and  he  has  revealed  them  at  great  expense.  He 
has  not  only  given  information  to  the  creature,  in  a  super- 
natural manner;  but  he  also  suspended  and  counteracted  the 
operation  of  the  laws  of  nature,  in  order  to  make  the  neces- 
sary communication,  and  to  attest  the  divinity  of  the  source 
from  whence  the  stream  of  truth  hath  issued. "  Inspiration  is 
supernatural ;  and  miracles  attest  the  doctrines  delivered. 
Angels  have  left  their  place  before  the  Father's  throne,  and 
have  ministered  in  glad  tidings  to  fallen  men.  The  Redeemer 
was  humbled  unto  death  to  illustrate  and  e.xemplify  the  truths 
which  he  testified:  and,  now  that  he  is  exalted  above  the 
powers  of  death,  he  sends  the  Comforter  into  the  world  for 
the  instruction  of  his  disciples.     There  is  another  witness  to 

10* 


114         THE  MEANS  OF  GROWTH  IN  GRACE. 

the  value  of  truth,  in" your  own  consciences.  I  speak  to  you 
who  have  experienced  its  renewing  power.  The  sons  and 
daughters  of  Zion,  in  the  possession  of  precious  faith,  cannot 
but  appreciate  the  divine  commandment,  "Buy  the  truth,  and 
sell  it  not ;  also  wisdom,  and  instruction,  and  understand- 
ing."* You  have  found  the  Avord  of  God  the  means  of  your 
regeneration,  and  you  will  certainly  find  it  the  means  of  pro- 
gressive sanctiPication.  Come,  hear,  all  ye  that  fear  God  !  To 
you  I  have  made  the  appeal :  to  you  I  have  given  the  promise. 
To  the  appeal,  you  will  answer,  "  Of  his  own  will  begat  he 
us  with  the  word  of  truth  ;"t  The  promise,  I  will  confirm  by 
infallible  testimony,  "  Being  confident  of  this  very  thing,  that 
he  which  hath  begun  a  good  work  in  you,  will  peiform  it  until 
the  day  of  Jesus  Christ,"  who  says  in  his  intercession  for  you, 
within  the  vail.  Sanctify  them  through  thy  truth  :  thy  word  is 
truth.  Ami  for  their  scikes  I  sanctify  myself  that  they  also 
might  be  sanctified  through  the  truth-X 

The  various  ways  of  improvement  in  the  knowledge  of 
scriptural  truth,  merit  and  receive  the  attention  of  Christians 
walking  in  the  fear  of  God.  The  light  of  heaven,  shining 
upon  his  ordinances,  inspires  with  confidence  and  delight. 
Sweet  are  the  meditations,  and  refreshing  the  thoughts  of 
those  who  retire  from  the  bustle  of  society,  to  converse  with 
the  bible  in  the  fellowship  of  the  Holy  Ghost.  But  it  is  in 
the  public  social  worship  of  God,  under  the  faithful  preach- 
ing of  the  word  of  life,  that  believers  most  enjoy  the  benefits 
of  sacred  instruction  :  the  public  assembly,  the  Sabbath,  and 
the  ministry,  are  God's  appointment.  There,  as  on  Mount 
Zion,  he  meets  his  people.  Thither,  the  tribes  go  up  to  re- 
ceive the  blessing.  The  solemnities  of  the  sacred  day,  the 
recollections  of  him  whose  resurection  from  the  tomb  it  week- 
ly commemorates,  the  social  aptitudes  of  human  nature  call- 
ed into  exercise  by  meeting  together  before  God  our  Maker, 
to  worship  the  author  of  our  common  salvation,  the  rest  and 
the  activity,  the  order  and  the  earnestness,  so  indicative  of 
the  upper  sanctuary,  while  the  word  of  truth  comes  with 
power,  cause  us  with  the  blessing  of  God  to  greet  the  messen- 
ger of  peace,  by  gladly  receiving  sanctified  instruction.  Un- 
der such  preaching,  our  faith  is  confirmed  in  the  doctrines 
previously  understood.  Such  as  were  before  obscure,  appear 
in  a  new  light ;  principles  hitherto  unknown  are  perceived 
and  embraced  ;  our  failings,  our  errors,  our  corruption,  our 
duties,  and  comforts  become  better  under.itood  ;  conscience 
*  Prov.  xxiii.  23.  t  James  i.  18.  :  Julin  xvii.  17,  19. 


THE  MEANS  OF  GROWTH  IN  GRACE.  115 

and  inclination  unite  in  joining-  the  company  in  order  to 
ascend  the  holy  hill ;  and  with  revived  affections  we  press 
forward  to  the  prize  held  out  before  us.  Verily,  "  wis- 
dom's ways  are  ways  of  pleasantness,  and  all  her  paths  are 
peace." 

\      2.    The   sacraments   are   means  of   improvement   in   re- 

'^igion. 

The  positive  institutions,  which  bear  the  name  of  sacra- 
ments, have  always  obtained  in  the  Christian  church.  The 
fact,  of  their  general  observance  in  every  age,  since  the  time 
to  which  they  refer,  a  fact  so  well  supported  by  historical  tes- 
timony, is  itself  ample  evidence  of  the  antiquity  of  our  re- 
ligion— of  the  appearance  on  earth,  at  a  certain  time,  of  the 
remarkable  Personage  in  whose  name  they  are  dispensed ; 
and  whose  meditation  and  death,  with  its  consequent  bless- 
ings, they  are  designed  to  set  forth,  commemorate,  and  apply. 
They,  it  is  true,  properly  belong  to  social  religion.  They  are 
the  sacraments  of  individuals,  not  merely  as  Christians,  but 
as  members  of  the  Christian  church — the  sacraments  of  the 
church  of  God,  as  a  visible  society  of  saints.  It  is  the  actual 
connexion  of  the  individual  by  covenant  with  this  society  pro- 
fessing godliness,  that  entitles  him  to  the  solemn  seals  of  the 
covenant  of  promise  ;*  but  social  relations  influence  the  in- 

*  There  is  scarcely  any  subject  about  which  Christians  are  more 
divided  in  opinion  than  the  quahfications  upon  which  men  are  admissible 
to  the  sacraments  of  the  church.  The  principle,  however,  is  easily  un- 
derstood :  It  is  the  application  of  the  principle  to  practice  that  causes  us 
to  differ.  Principle  and  practice,  are  nevertheless,  intimately  connected  ; 
and  intellitrent  practice  always  proceeds  from  correct  principles. 

Some  Christian  churches  propose  to  admit,  as  members,  all  who  pro- 
fess that  the  Christian  religion  is  the  true  religion,  and  that  they  embrace 
it  as  such.  Others  propose  to  admit,  to  sealing  ordinances  in  the  church, 
all  who  profess  that  they  are  themselves  in  fact  Christians ;  and  give 
evidence  of  their  conversion.  The  former,  is  at  present,  in  this  country, 
called  the  loose  plan;  the  latter,  is  by  some  called  the  strict  flan.  Each 
plon  has  some  truth,  and  some  error  connected  with  it ;  and  both  are  of 
injurious  tendency  in  practice.  Each  of  them  is  too  loose.  There  is  a 
stricter  and  more  correct  plan  than  either. 

They,  and  they  only,  ought  to  be  admitted  to  sealing  ordinances  in  the 
church  of  God,  who  give  satisfactory  evidence  that  they  know  the  doc- 
trines of  religion,  that  they  experience  the  power  of  religion  in  the  soul, 
and  that  they  habitually  live  according  to  the  laws  of  the  Christian  re- 
ligion in  their  outward  deportment.  Those  who  take  the  seal  of  the 
covenant  should  know  what  it  is  ;  should  embrace  it  with  all  their  hearts ; 
should -conform  to  it  in  their  conversation.  By  their  fruits  ye  shall  know 
them.  These  tiirke  things,  intelligrncf,  expkrience,  and  practice, 
are  necessary  to  admission  in  a  well-ordered  church. 

This  is  THE  STRICT  PLAN,  in  realilty.     That  it  is  the  correct  plan  can  be 


116         THE  MEANS  OF  GROWTH  IN  GRACE. 

tellect,  the  feelings,  and  the  conduct  of  believers  ;  and  these 
social  ordinances,  of  course,  aflect  the  personal  attainments  of 
individual  Christians  in  true  godliness.  It  would  be,  there- 
fore, unjust  as  well  as  ungenerous,  to  omit  the  enumeration 
of  the  sacraments  of  the  New  Testament,  among  the  out- 
ward means  of  personal  growth  in  grace.  The  nature 
of  the  these  ordinances,  and  the  special  design  of  each,  as 
well  as  the  experience  of  the  children  of  Zion,  sufficiently 
testify  that  baptism  and  the  Lord's  supper  are  means  of  im- 
provement in  piety. 

A  sacrament  is  an  oath  of  allegiance  to  the  Lord  God  our 
Saviour,  as  the  sovereign  of  the  church  ;  and  the  whole 
church,  with  every  member  actually  belonging  to  it,  is  in 
covenant  with  God.  The  recollection  and  the  renovation  of 
the  oath  have  a  tendency  to  fortify  individual  resolution  to 
walk  worthy  of  the  high  calling  of  God,  and  so  to  promote 
personal  religion.  The  sacraments  are,  moreover,  distin- 
guished from  all  other  ordinances.  It  is  their  special  prop- 
erty to  seal  by  sensible  signs  our  covenant  connexion  with 
Jehovah.  What  God  said  unto  Abraham,  Gen.  xvii.  11. 
concerning  circumcision,  is  equally  applicable  to  every  sacra- 
ment, it  shall  be  a  token  of  the  covenant  bctivixt  me  and 
you.  All  other  ordinances  are  of  divine  appointment  and 
profitable  to  believers  ;  but  the  sacraments  alone  set  apart  and 
employ  common  elements  as  sensible  symbols  of  spiritual 

show^n  very  easily,  by  an  example.  Let  one  apply  for  baptism  or  the 
sacrament  of  the  supper.  Amiable  and  orderly  in  his  conversation  and 
life,  he  says,  he  hates  sin,  and  hopes  for  salvation,  and  is  a  converted 
man  :  but  on  examination  you  find  him  totally  ignorant  of  the  use  of  the 
sacrament,  and  of  the  person  and  mediation  of  Jesus  Christ,  and  of  the 
covenant  of  Grace ;  or  you  find  him  decidedly  opposed  to  the  truth  on 
each  of  these  topics.  You  cannot  admit  him.  Knowledge  is  then  ne- 
cessary. Suppose,  again,  that  this  man  is  intelligent  and  moral;  but  he 
tells  you  that  he  is  impenitent,  that  he  is  careless  of  salvation,  that  he 
will  not  embrace  Christ  and  the  covenant  of  grace;  but  deliberately,  and 
from  his  heart,  rejects  divine  grace.  You  will  not,  you  dare  not  give 
him  the  seal  of  the  covenant.  Experience  of  the  power  of  religion,  is 
of  course  required.  Again,  let  him  manifest  knowledge  of  the  truth,  de- 
clare his  conversion,  and  satisfy  you  as  to  his  pious  aflections  ;  but  you 
find  that  he  is  habitually  or  frequently  intemperate ;  or  that  he  lives  in 
adultery  ;  or  that  he  is  married  to  his  niece,  his  sister-in-law,  or  his  own 
sister ;  still  you  will  not  admit  him.  Practice,  according  to  New  Testa- 
ment order,  then,  is  also  necessary.  The  three  qualifications  mentioned, 
are  of  course,  indispensable. 

The  principle  of  church  membership  is  not  mere  profession ;  is  not 
actual  regeneration;  but  apparent  Christianity  described  in  the  law 
of  Christ.  Any  scandal  publicly  persisted  in,  or  avowed,  disqualified 
even  a  Christian  for  the  communion  of  the  v'-'V-  -' 


THE   MEANS    OF    GROWTH    IN   GRACE.  117 

things,  to  be  dii^pcnsed  exclusively  to  the  church  as  a  visible 
and  sanctified  society,  separated  from  the  icorld,  and  in  covenant 
ivith  God. 

These  four  ideas  are  of  course  essential  to  a  sacrament, 
besides  its  divine  appointment  as  a  permanent  ordinance  in 
the  house  of  God  to  be  observed  by  all  the  saints  ;  and  these 
together  with  their  happy  tendency  to  union,  co-operation, 
and  comfort  in  social  religion,  all  have  a  benefical  influence 
upon  the  progressive  improvement  of  individuals  in  holiness 
and  usefulness. 

First.  By  a  sensible  symbol^  the  consecrated  element,  the 
sacrament  sets  forth  the  spiritual  blessings  of  the  covenant 
of  grace  to  the  senses,  the  reason,  and  the  faith  of  the  people 
of  God. 

Second.  By  the  dispensation  of  the  sign  of  the  covenant  to 
the  members  of  the  church,  and  to  them  exclusively,  the 
sacrament  becomes  a  badge  of  visible  distinction  to  these 
members  ;  and  a  line  is  consequently  drawn  between  the 
church  and  others  in  the  world. 

Third.  By  this  ministerial  administration,  in  the  name  and 
by  the  appointment  of  the  Lord,  he  publicly  recognizes  the 
members  of  his  church  as  his  own  people;  and  assures  all 
believers  of  his  unalterable  purpose  to  perform  his  promise, 
and  confer  all  covenant  blessings  upon  them  in  time  and 
through  eternity. 

Fourth.  By  the  reception  of  the  sacred  symbol  upon  our 
part,  there  is  given  a  public  and  explicit  pledge,  both  of  our 
embracing  the  provisions  of  the  covenant  of  grace  for  our 
own  salvation,  and  of  our  engagement,  along  with  our 
brethren  in  the  sanctuary,  to  walk  in  all  the  statutes  and  all 
the  ordinances  of  the  Lord. 

Such  is  the  distinctive  character  of  the  two  great  ordinan- 
ces to  which  the  church  has  given  the  name  of  sacraments.* 

*  It  is  by  this  rule  the  Protestant  churches  rejected  the  Jive  spurious 
soxraments  of  the  church  of  Rome.  These  are  penance,  marriage,  con- 
firmation, ordination,  and  extreme  unction.  The  Roman  Catholics  main- 
tain that  there  are  in  all  seven  sacraments.  Each  of  the  five  false  ones 
has  some  plea  from  the  scriptures,  in  its  behalf,  as  either  temporarily  or 
permanently  required  or  bestowed  upon  men.  Penance,  or  rather,  hit- 
miliat ion,  for  sin,  is  a  duty  in  its  own  place.  Marriage  is  honourable  in 
all.  The  confirmation  of  our  faith,  though  not  an  outward  ordinance 
to  be  dispensed  by  man,  is  a  grace  of  the  Holy  Spirit.  Ordination  to 
the  ministry  is  a  standing  ordinance  in  the  church.  Anointing  the  sick 
with  oil  was  an  ancient  medical  practice  recommended  in  certain  cases, 
James  v.  14,  But  not  one  of  these  combine  the  characters  essential  to  a 
sacrament.     In  none  of  them  do  we  find,  a  sensible  sign  to  be  dispensed 


118         THE  MEANS  OF  GROWTH  IN  GRACE. 

Every  part  of  that  character  bears  powerfully  upon  the  piety 
of  believers.  Sense  is  the  path  through  which  the  Redeemer 
travels  to  the  mind,  to  invigorate  our  reason,  to  confirm  our 
faith,  to  awaken  our  affections,  to  engage  us  in  the  practice 
of  devotion,  to  comfort  our  hearts,  and  inspire  us  with  the  full 
assurance  of  hope. 

When  I  witness  the  administration  of  Baptism,  to  a  single 
member  of  the  body  of  Christ,  I  behold  the  token  of  my  own 
covenant  with  God  :  I  see  the  near  relation  which  the  whole 
church  bears  to  my  Redeemer,  I  accordingly  approve,  I  re- 
joice, and  I  take  my  resolution  in  the  strength  of  promised 
grace. 

When  I  see  the  sacred  symbols  of  the  body  and  blood  of 
my  once  crucified  and  now  glorified  Saviour,  dispensed  to 
the  holy  society  who  meet  on  Mount  Zion  ;  and  when  I 
handle  with  my  own  hands  the  bread  of  life,  recollections, 
enjoyments,  and  anticipations  of  no  ordinary  kind  take  pos- 
session of  my  whole  soul.  In  the  great  solemnity,  the  Chris- 
tian perceives  a  commemoration  of  the  death  of  Christ  in  all 
its  horrors  to  make  atonement  for  transgression,  and  to  pro- 
cure for  them  that  believe  the  heavenly  inheritance  given  by 
the  Father  in  his  own  Son.  By  the  display  of  religious 
truth,  made  in  the  sacramental  actions  themselves,  and  in  the 
w^ords  with  which  a  regular  administration  is  accompanied, 
Christians  are  made  to  grow  up  in  knowledge  and  in  holi- 
ness. They  have,  moreover,  assurance  of  God's  covenant 
faithfulness  in  the  seal  applied  agreeably  to  his  direction  : 
receiving  the  benefits  of  divine  grace,  they  renew  their  own 
vows  at  the  altar  of  God  ;  and  with  a  heart  overflowing  with 
love  to  the  saints,  whose  communion  we  at  the  time  enjoy, 
and  with  high  expectation  of  future  beatitude,  we  give,  with 
delight  in  the  presence  of  God,  angels,  and  men,  this  distinct, 
public,  and  social  testimony  of  our  lliith  in  the  cross  of  our 
Lord  Jesus  Christ,  and  of  our  obedience  to  all  that  he 
commands. 

3.  Conversation  among  private  Christians  is  one  of  the 
means  of  growth  in  knowledge,  in  holiness,  and  in  useful- 
ness. It  is  itself  a  part  of  our  religious  enjoyments  ;  and 
the  means  of  increasing  both  the  desire  and  ttie  capacity  for 
more  enjoyment. 

Whatever  other  advantages  of  improvement  a  man  may 

to  the  whole  church  and  to  none  else,  as  a  seal  of  tlic  covenant,  and  a 
mark  of  disthiction  from  the  world.  Therefore  have  they  been  rejected 
by  Protestants. 


THE   MEANS    OF    GROWTH   IN    GRACE.  UQ 

possess,  if  he  is  totally  cut  ofT  from  intimate  intercourse  with 
pious  friends,  he  will  soon  discover  it  in  the  coldness  and  the 
formality  of  his  profession.  Whether  he  be  prevented  by  his 
situation  in  life,  by  his  business,  by  his  bashfulness,  or  by  his 
negligence,  from  intermingling  frequently  and  familiarly  with 
those  who  make  religion  the  subject  of  their  discourse,  his 
own  personal  religion,  will  be  deprived  of  the  ease,  the  ar- 
dour, the  accuracy,  and  the  openness,  Avhich  are  so  orna- 
mental to  the  social  character  of  Christ's  disciples.  Should 
he  read  with  attention  the  word  of  God,  should  he  study  the 
works  of  the  best  commentators  ;  should  he  hear  from  the 
pulpit  the  most  able  sermons  :  he  may  become  a  proficient  in 
the  science  of  didactic  theology  ;  but  both  his  acquaintance 
v/ith  the  power  of  religion  in  others,  and  his  own  experience 
in  piety,  must,  in  such  a  case,  be  deficient  in  many  very  in- 
teresting respects,  compared  with  the  attainments  of  one  who 
adds,  to  these  advantages,  frequent  conversation  about  the 
things  of  God.  The  Christian  minister  who  is  far  advanced 
in  age  and  in  godliness,  finds  in  free  religious  conversation, 
increasing  instruction  and  comfort:  the  student  of  divinity, 
who  is  preparing  for  usefulness  in  the  church  of  God  ;  and 
the  younger  ministers  of  the  sanctuary,  will  profit  exceed- 
ingly by  familiar  society  with  the  saints  ;  and  unto  the  pastor 
of-  a  congregation  it  is  a  source  of  more  improvement  than 
the  study  of  elegant  literature.  A  man  accustomed  to  judi- 
cious reflections  will  find,  in  such  intercourse  with  Chris- 
tians, so  many  suggestions  of  a  doctrinal  and  practical  ten- 
dency, as  cannot  fail  to  enlarge  the  sum  of  his  ideas,  and  to 
render  his  own  maxims  more  correct  and  practical. 

The  Christian  conversation  v/hich  I  recommend,  is  either 
occasional^  in  our  interviews  with  our  fellow-pilgrim.s,  or 
stated^  in  fellowship  meetings,  established  expressly  for  this 
purpose. 

Private  societies^  for  'prayer  and  corferencc^  have  always 
obtained  more  or  less  in  the  church  ;  and  have  always  been 
productive  of  remarkable  advantage.  In  times  of  revival 
and  reform,  thev  multiply:  they  intermingle  the  counsels 
and  the  experience  of  age,  with  the  ardour  and  the  rashness 
of  young  believers  ;  and  both  characters  derive  profit  from 
an  augm.entation  of  heat  and  of  light.  In  times  of  danger 
and  declension,  such  assemblies,  if  they  do  not  arrest  cor- 
ruption in  its  progress,  may  preserve  a  few^  from  following 
the  multitude  to  do  evil ;  may  strengthen  the  weak  ;  and  di- 
rect to  useful  exertions  the  more  intelligent.     They  certainly 


120         THE  MEANS  OF  GROWTH  IN  GRACE. 

procure  the  approbation  and  the  blessing  of  God  ;  and  they 
serve  to  distinguish  from  others  the  more  faithful  servants  of 
the  Most  High.  "  Then  they  that  feared  the  Lord  spake 
often  one  to  another  ;  and  the  Lord  hearkened,  and  heard  it: 
and  a  book  of  remembrance  was  written  before  him  for  them 
that  feared  the  Lord,  and  that  thought  upon  his  name.  And 
they  shall  be  mine,  saith  the  Lord  of  hosts,  in  that  day  when 
I  make  up  my  jewels;  and  I  will  spare  them  as  a  man 
spareth  his  own  son  that  serveth  him."* 

In  these  meetings  for  mutual  improvement,  Christians, 
agreeing  in  the  great  concerns  of  religion,  freely  speak  to 
one  another.  They  are  different  from  those  occasional  or 
stated  assemblies,  in  which  either  ministers  of  the  word  or 
other  persons  act  as  leaders  to  the  company  ;  offer  up  the 
prayers  ;  read  a  discourse  or  deliver  an  address.  All  such 
are  of  the  nature  of  assemblies,  for  public  worship  ;  and,  of 
course,  exclude  conversation  altogether.  I  now  speak  of  so- 
cieties, in  which,  whatever  may  be  the  diversity  of  attain- 
ments, all  the  members  have  equal  rights  and  privileges  ;  in 
which  every  member  is  permitted  to  introduce  for  conversa- 
tion any  religious  subject,  doctrinal  or  practical;  and  each, 
in  order,  speaks  his  mind  on  the  subject  under  consideration 
— Small  select  societies,  for  mutual  instruction,  exhorta- 
tion, and  encouragement.  By  such  means,  pious  youth,  and 
those  who  have  little  religious  information  and  experience, 
judiciously  associated  with  men  of  superior  information,  have 
an  admirable  opportunity  of  being  built  up  in  their  most 
holy  faith  ;  of  knowing,  and  consequently  guarding  against 
current  error  and  delusion  ;  of  becoming  acquainted  with  the 
sufferings,  the  trials,  and  encouragements  of  religious  men  ; 
of  understanding  the  former  contendings,  the  present  prog- 
ress, and  the  future  prospects  of  the  church  ;  and  mutual  co- 
operation and  support,  in  contending  for  the  faith  once  deliver- 
ed unto  the  saints. 

Societies  for  Christian  conversation  are  adapted  to  our  so- 
cial nature  and  our  Christian  privileges  and  duties.  The 
scriptures  authorize  them.  Experience  has  proved  their 
utility:  and  you,  too,  if  you  conscientiously  aUend  to  this 
ordinance,  and  prudently  employ  your  time,  will  realize  the 
profit  arising  from  7iot  forsaking  the  assembling  of  yourselves 
together.  By  conversation,  true  religion  was  taught  and 
known,  for  ages,  without  a  public  official  ministry.  From 
Adam  to  Moses,  this  was  the  principal  means  of  religious 
*  Mai.  iii.  IG— 18. 


THE   MEANS   OP   GROWTH   IN   GRACE.  121 

instruction.  From  the  time  of  Moses,  until  the  return  of  the 
Jews  from  the  Chaldean  captivity,  this  was  one  of  the  chief 
instruments  of  promoting  knowledge  and  piety:  and  even 
after  the  erection  of  synagogues,  the  place  of  private  fellow- 
ship for  prayer  and  conference  was  frequented  by  the  pious 
Israelites,  from  the  time  of  Malachi  the  prophet,  until  Lydia, 
at  the  river  which  ran  without  the  walls  of  the  city  of  Phil- 
ippi,  met  at  society  the  apostle  Paul;  and  learned,  from  his 
ministry,  what  had  been  done  at  Jerusalem  for  our  redemp- 
tion.* In  such  societies,  the  captive  Hebrews  converesed 
together  by  the  waters  of  Babylon,  while  their  untuned  harps 
were  suspended  from  the  drooping  willows. f 

Daniel,  carried  away  in  early  years  from  his  native  land, 
followed  in  Babylon  the  good  practice  to  which  he  had  been 
accustomed  in  Judea,  of  religious  society  with  his  compan- 
ions in  bondage.  He,  and  his  three  pious  friends,  by  such 
means  increased  in  wisdom,  and  became  as  remarkable  for 
their  spiritual  health,  as  they  were  for  their  outward  appear- 
ance, although  fed  on  pulse,  while  they  refused  the  delicacies 
of  the  king's  table.  Our  Saviour  had  much  private  fellow- 
ship with  his  peculiar  disciples ;  and  they  after  his  death  met 
together  for  prayer,  for  praise,  and  for  religious  conference. 
Happy,  my  brethren,  is  the  man,  who  finds  Christian  friends 
and  associates :  Iron  sharpeneth  iron  ;  so  a  man  sharpeneth 
the  countenance,  of  hh  friend  ;  hut  ivo  to  him  that  is  alone  when 
hefalleth ;  for  he  hath  not  another  to  help  him  up.\ 

4.  I  take  for  granted,  that,  with  all  these  ordinances,  you 
will  attend  to  the  duty  of  prayer,  to  the  God  of  heaven.  Its 
own  importance,  in  the  commencement  and  progress  of  the 
Christian  life,  would  entitle  the  ordinance  of  prayer  to  a  dis- 
tinct consideration  among  the  means  of  religious  improve- 
ment. I  could  not  however,  speak,  with  any  satisfaction, 
upon  the  subject  of  instituted  ordinances,  without  including 
supplication  for  divine  mercy  along  with  every  other.  The 
due  observance  of  any  other  institution  implies  that  prayer  is 
not  neglected:  for,  this  duty,  continually  inculcated  in  the 
word  of  God ;  accommodated  to  all  times  and  to  all  circum- 
stances, urged  by  our  wants  and  our  woes,  by  our  fears  and 
our  hopes,  is  the  constant  companion  of  every  devotional  ser- 
vice in  the  church.  In  public  and  in  private,  in  society  and 
in  solitude  ;  at  home  and  abroad,  in  grief  and  in  joy,  in 
business,  in  trial,  and  on  the  bed  of  death,  prayer  is  practi- 

*  Mai,  iii,  16.  and  Acts  xvi.  13.  t  Psa.  cxxxvii, 

jProv.  xxvii.  17.     Eccles.  iv.  10. 
11 


122         THE  MEANS  OF  GROWTH  IN  GRACE. 

cable  and  is  practised  by  the  growing  Christian,  It  is  the 
breathing  of  the  spiritual  man ;  and  as  necessary  to  our 
Christianity,  as  respiration  of  the  air  to  natural  life.  Hereby, 
•\ve  bless  our  habitations,  convert  the  closet  into  a  sanctuary, 
and  make  our  resting  place  in  the  wilderness,  the  very  gate 
of  heaven  ;  because  in  this  duty  we  are  present  with  our 
God,  the  hearer  of  prayer,  and  he  is  present  with  his  people 
to  bless  them.  To  you,  Christians,  who  are  in  the  habits  of 
religious  conversation,  with  your  pious  brethren,  there  is 
special  encouragement  to  this  important  duty.  While  wait- 
ing in  the  garden  of  God  for  an  interview  with  the  beloved 
Redeemer,  you  hear  in  the  midst  of  your  companions  his 
invitation  to  the  delightful  exercise  of  communion  with  him- 
self in  prayer.  O  thou  that  dweUest  in  the  gardens,  the  com- 
panions hearken  to  thy  voice  ;  cause  me  to  hear  it :  Let  me  see 
thy  countenance,  let  me  hear  thy  voice  ;  for  street  is  thy  voice, 
and  thy  countc7iancc  is  comely. 

II.  Judicous  reflections,  upon  our  personal  concerns  in  the 
light  of  divine  revelation,  have  a  great  influence  upon  our 
religious  improvement. 

The  ordinances  of  religion  do  not  operate  with  mechanical 
force  in  promoting  our  spiritual  growth.  Human  nature  is 
rational ;  and  its  reformation  includes  the  exercise  of  its  sev- 
eral faculties.  The  entire  intellect  of  man  is  influenced  by 
his  piety.  All  the  active  powers  of  the  mind  are  concerned. 
The  whole  soul  is  the  subject  of  sanctification.  The  whole 
moral  constitution  must  of  course  be  put  in  action ;  and  the 
vital  principle,  communicated  in  regeneration  by  the  Spirit 
of  adoption,  requires  to  be  cherished  by  outward  ordinances 
and  rational  reflections,  under  the  direction  of  the  Holy 
Ghost,  until  we  come  to  the  measure  of  perfect  men  in  Jesus 
Christ.  The  inconsiderate  observance  of  outward  rites 
profiteth  little.  We  are  required  to  attend  to  our  ways  as 
reasonable  creatures ;  and  we  have  the  promise  of  divine  aid 
in  the  work.  Consider  what  I  say,  and  the  Lord  give  you 
understanding  in  all  things.'* 

Rational  reflections  upon  our  sinful  nature  and  actions — 
upon  the  providence  of  God  in  determining  our  lot — upon 
the  love  of  God  in  Jesus  Christ  our  Lord,  and  upon  death 
and  a  future  state — are  very  becoming  the  Christian  charac- 
ter ;  are  required  of  us  by  the  Governor  of  the  world ;  and 
arc  conducive  to  our  progress  in  personal  religion. 
*  2  Tim.  ii.  7. 


THE   MEANS   OF   GROWTH   IN   GRACE.  123 

1 .  Let  US  consider  the  sinfulness  of  our  disposition  and  de- 
portment. 

The  improvement  of  man  depends,  in  a  great  degree, 
upon  the  estimate  he  forms  of  his  own  character.  No  reason- 
able creature  will  seek  to  alter  that  which  is  already  perfect, 
or  strive  to  amend  a  course  of  conduct  which  is  irreprehensi- 
ble.  Should  he  consider  his  nature  as  depraved  only  in  part, 
he  will  seek  at  most  only  for  a  partial  remedy :  and  should 
he  be  induced  to  believe  that  he  has  himself  already  reached 
the  full  perfection  of  Christianity,  it  would  be  useless  to  pro- 
pose or  to  use  means  of  improvement.  To  men  of  either  de- 
scription, to  those  who  are  by  nature  free  from  total  depravity, 
or  have,  any  how,  attained  to  perfection  of  nature  and  of  life, 
our  bibles  have  no  reference ;  our  doctrine  and  our  worship 
are  entirely  inapplicable.  The  Christian  revelation  is  sent  to 
those  who  are  by  nature  children  of  wrath ;  and  the  duties, 
the  promises,  and  the  hopes  of  religion  are  addressed  to  those 
who  are  not  yet  made  perfect.  Christ  came  not  to  call  the 
righteous,  but  sinners  to  repentance :  for  the  whole  have  no 
need  of  the  physician.  There  is  no  man  liveth  and  sinneth  not. 
This  fact  is  not  to  be  disputed ;  and  it  is  dangerous  to  pervert 
the  doctrine. 

He  who  lives  on  earth,  and  does  not  acknowledge  his  own 
imperfection,  is  ignorant  of  both  the  law  and  its  holy  Au- 
thor, and  cannot  have  attained  to  much  knowledge  of  him- 
self, or  the  course  of  conduct  becoming  a  religious  man. 
Let  us  consider  our  ways,  and  beware  of  the  deceitfulness  of 
sin.  It  is  the  man  whose  sins  are  known  to  himself,  that 
alone  can  be  supposed  to  repent  and  to  reform.  It  is  he  who 
acknowledges  his  transgressions  that  asks  pardon  of  the 
Lord,  that  applies  to  the  blood  of  the  covenant,  and  rejoices 
in  its  purifying  power.  Be  not  deceived,  my  brethren,  God 
is  not  mocked.  Would  you  sincerely  desire  to  be  more  holy 
than  you  are  %  Remember  that  progress  in  Christian  attain- 
ments is  the  opposite  of  a  life  of  transgression.  Mark  your 
sins  in  the  light  of  divine  law,  consider  their  opposition  to 
God,  their  unhapp}?-  effects  upon  yourselves  and  others,  and 
apply  for  gospel  energy  to  crucify  the  flesh  with  all  its  affec- 
tions and  lusts.  Mark  you^  passions  and  restrain  them  ;  con- 
sider your  frailties  and  avoid  them  ;  study  your  temper  and 
improve  it ;  and  do  all  this,  deliberately,  resolutely,  and  con- 
stantly. There  is  a  propriety  in  such  conduct.  The  Chris- 
tian, in  acting  piously,  acts  under  the  influence  of  reason — • 
the  most  enlightened  rationality. 


124         THE  MEANS  OF  GROWTH  IN  GRACE. 

Why  should  I  hide  from  myself,  the  imperfections  of  my 
character  ?  Ignorance  will  not  effect  amendment.  Why 
should  I  strive  to  forget  my  corruptions,  my  errors,  my  crim- 
inal thoughts,  or  words,  or  actions  ?  Can  mere  forgetfulness 
produce  amendment  or  procure  salvation  ?  No  !  Let  me 
rather  search  out  my  wickedness,  and  collect  all  my  sins, 
that  I  may  approach  with  them  the  altar  of  God,  and  with 
my  hands  upon  the  great  victim,*  offered  up  once  for  all, 
rejoice  in  the  satisfaction  which  is  made  to  divine  justice,  and 
in  the  consequent  pardon  granted  to  believers.  Let  me  still 
keep  my  transgressions  before  me  ;  pursue  my  sins  as  my 
worst  enemies  ;  and  give  them  no  quarter,  grant  them  not 
even  a  temporary  indulgence.  If  you  live  after  the  fleshy  ye 
shall  die,  but  if  ye  through  the  Spirit  do  mortify  the  deeds  of 
the  body,  you  shall  live. 

2.  A  due  consideration  of  God's  providence  respecting  us, 
tends  to  our  personal  progress  in  true  religion. 

The  doctrine  of  divine  providence  is  not  revealed  to  em- 
ploy unprofitable  speculation.  Much,  both  of  the  stability 
and  progress  of  experimental  religion,  rests  upon  the  convic- 
tion, that  there  is  no  unrighteousness  with  God.  The  com- 
mon sense  of  mankind  seems  to  say,  that  mere  power,  taken 
apart  from  morality,  never  can  lay  claim  to  our  conscientious 
obedience,  certainly  not  to  our  affection.  It  is  the  happiness 
of  both  angels  and  men  to  have  been  brought  into  being,  not 
by  an  omnipotent  tyrant,  who  has  no  other  pleasure  than  to 
sport  with  the  afflictions  of  his  creatures,  but  by  him  who  is 
the  original  source  and  the  supreme  standard  of  all  righte- 
ousness. Could  we  even  conceive  the  idea  of  an  eternal 
principle  of  force  disconnected  from  goodness,  the  thought 
would  abound  with  unsupportable  horror.  "  But  in  such  a 
case  no  good  creature  could  exist  in  the  ranks  of  creation,  to 
cast  its  joyless  eye  over  the  dreary  desert.''!  AH  good  men. 
on  the  contrary,  live  in  the  full  and  constant  persuasion,  that 
the  providence  of  God  extends  to  the  numeration  of  the  hairs 
of  our  heads  :  and  that,  amidst  all  his  works,  the  Judge  of  all 
the  earth  shall  do  right.  With  what  confidence  and  comfort, 
does  the  evangelical  prophet  approach  the  Governor  of  the 
world,  and  say,  by  the  inspiration  of  the  Spirit  which  influ- 

*  The  Jews  under  the  law,  brought  their  sin-offering  to  the  priest,  and 
confessed,  with  their  hands  on  the  victim,  the  transgression  for  which 
they  made  atonement.  They  thus  transferred  the  guik,  or  legal  liability 
to  punishvient,  from  the  sinner  to  the  substitute.     This  was  done  for  a  type. 

t  M'Kinny's  Sermons. 


THE   MEANS   OF   GROWTH   IN   GRACE.  125 

ences  all  believers,  O  Lord,  thou  art  my  God ;  I  icill  exalt 
thee,  I  will  praise  thy  name :  for  thou  hast  done  wonderful 
things ;  thy  counsels  of  old  are  faithfubiess  and  truth :  for 
thou  hast  been  a  strength  to  the  poor,  a  strength  to  the  needy  in 
his  distress,  a  refuge  from  the  storm,  a  shadow  from  the  heat, 
when  the  blast  of  the  terrible  ones  is  as  a  storm  against  the 
wall* 

To  unbelievers,  indeed,  whatever  may  be  their  religious 
profession,  the  doctrine  of  a  particular  providence  affords  no 
great  consolation  ;  and  it  ought,  not  to  be  a  wonder  that  such 
are  unwilling  to  give  this  truth  full  credit.  Man  is  naturally- 
influenced  by  his  affections.  That  which  he  dislikes  he  is 
slow  to  believe  :  and  even  conviction  of  truth  will  not  always 
produce  an  acknowledgment.  Evidence  may  force  convic- 
tion upon  the  reluctant  mind ;  but  all  are  not  sufficiently 
honest  to  avow  the  truths  of  which  they  are  persuaded.  I 
know  it  is  a  joyless  consideration,  to  those  whose  hearts  are 
far  from  righteousness,  that  there  is  a  holy  and  an  equitable 
Sovereign,  omnipresent,  omniscient,  and  omnipotent,  who 
worketh  all  things  after  the  cou7isel  of  his  oum  ivill,  although 
the  scriptures  contain  the  assertion.!  Why  should  you  be 
surprised  at  hearing  a  man,  who  is  uneasy  under  the  re- 
straints of  a  most  holy  law,  and  cherishes  in  his  unrenewed 
heart  enmity  against  God,  deny  the  doctrine  of  sovereignty 
both  in  purpose  and  in  action  ?  Surely,  it  is  no  satisfaction 
to  the  rebel  to  be  told  that  Jehovah  makes  the  wrath  of  man 
to  praise  him ;  and  effectually  restrains  that  wrath  which 
does  not  tend  to  produce  such  effect.  I  know  it  is  unreason- 
able and  inconsistent  upon  the  part  of  man,  who  extends  his 
influence  as  far  as  possible  in  order  to  secure  his  own  de- 
signs, and  who  forms  the  plan  upon  which  he  acts  before  he 
commences  his  operations,  to  deny  to  the  most  high  God  the 
right  of  extending  his  government  over  all  his  creatures  and 
all  their  actions,  and  the  right  of  decreeing  from  eternity 
whatsoever  he  causes  in  the  revolutions  of  time  to  come  to 
pass :  But  yet  I  cannot  see,  why  we  should  expect,  that  un- 
sanctified  men  should  derive  dehght  from  the  doctrine  of  un- 
changeable counsels  and  effectual  workings  which  are  all 
upon  the  side  of  holiness  and  truth.  The  wishes  and  the 
views  of  fallen  sinners  are  opposed  to  the  rehgion  of  the 
bible  ;  and  it  requires  divine  grace  to  open  the  understand- 
ing for  the  reception  of  evangelical  doctrine. 

To  you,  however,  who  have  entered  on  the   Christian 
*  Isa.  XXV.  1,  4.  +Eph.  i.  II. 

11* 


126         THE  MEANS  OF  GROWTH  IN  GRACE. 

journey,  and  are  going  forward  unto  perfection,  rational 
views  of  the  Providence  of  God  are  exceedingly  profitable. 
The  magnitude  of  the  object  contemplated  occasions  a  corre- 
sponding elevation  of  thought ;  its  benignity  excites  the  most 
agreeable  emotions  ;  and  the  certainty  we  have  that  the  ulti- 
mate result  is  for  God's  glory  and  our  own  good,  encourages 
to  patience  and  to  action.  We  know,  brethren,  that  the 
divine  mind  is  capable  without  toil  or  distraction  to  manage 
with  perfect  precision  the  concerns  of  empires  and  of  worlds ; 
to  arrange  with  minuteness  all  the  incidents  which  enter  into 
the  history  of  our  own  lives  ;  and  so  to  weave  the  mysterious 
Aveb  of  human  affairs,  as  that  without  producing  a  dissolution 
of  the  contingency  of  second  causes,  his  purposes  shall  be 
accomplished.     His  counsel  shall  stand. 

God  is  almighty  in  his  providence  ;  and  you  must  submit. 
He  is  omniscient ;  and  it  is  your  wisdom  to  submit.  His 
arrangements  are  equitable  ;  and,  should  they  even  affect  us 
painfully,  we  have  no  right  to  employ  the  language  of  com- 
plaint. He  is  our  Father  and  our  Friend  ;  and  we  have  no 
reason  to  be  alarmed.  He  has  given  assurance  that  all 
things  shall  work  together  for  our  good.  We  believe  his 
word,  we  observe  the  doings  of  his  hand,  we  rejoice  in  the 
prospect  before  us.  Of  our  property,  our  health,  our  reputa- 
tion, and  our  lives,  let  him  dispose  at  his  pleasure.  Of  our 
parents,  our  children,  our  friends ;  of  the  church,  and  of  the 
world,  let  him  dispose  at  his  pleasure.  He  has  both  the  right 
and  the  power  ;  for  who  can  say  unto  him,  what  dost  thou  ? 
He  exercises  the  right,  with  perfect  purity  of  design  ;  he  em- 
ploys the  power  with  abundant  benevolence.  The  Lord  is 
good  to  all ;  and  his  tender  mercies  are  over  all  his  works. 

The  hand  of  God,  in  the  arrangement  of  our  own  personal 
affairs,  is  peculiarly  worthy  of  our  attention.  The  lot  is 
cast  into  the  lap,  and  the  whole  disposal  thereof  is  from  the 
Lord.  Our  heavenly  Father  determines  the  lot  of  our 
inheritance,  the  bounds  of  our  habitation,  and  all  the  inci- 
dents of  life.  The  due  consideration  of  this  truth  assists  the 
believer  in  repressing  the  struggles  of  indwelling  sin  ;  it 
serves  to  relieve  the  mind  from  extravagant  sorrow,  and  to 
inspire  with  confidence  in  the  face  of  danger;  and  it  facili- 
tates the  performance  of  every  duty  with  alacrity.  He  goes 
up,  accordingly,  through  the  wilderness  leaning  upon  his 
beloved,  and  rejoicing  in  the  strength  of  the  everlasting 
arms.  By  such  considerations,  Asaph  was  enabled  to  re- 
cover his  standing,  dismiss  at  once  both  his  envy  and  his 


THE  MEANS  OF  GROWTH  IN  GRACE.  127 

grief,  and  assert  and  exemplify  the  dignity  of  the  Christian 
protected  by  an  overruling  providence.  /  am  continually 
loith  thee :  thou  hast  holden  me  by  my  right  haiul.  Thou  shall 
guide  me  with  thy  counsel^  and  afterwards  receive  me  to  glory* 

3.  Meditations  on  the  love  of  God,  are  conducive  to  the 
improvement  of  the  Christian  character. 

It  is  an  admirable  and  benevolent  provision  which  the  Most 
High  has  made  in  the  creation  of  the  soul,  that  we  have  the 
faculty  of  recalling  transient  ideas,  and  of  holding  them  up  to 
our  own  view  as  subjects  of  patient  examination.  Without 
the  capacity  of  meditation,  man  must  have  been  secluded  from 
a  large  portion  of  both  his  improvement  and  enjoyment. 
However  ready  his  powers  of  perception,  however  great  his 
discernment,  however  tender  his  sensibility,  had  he  not  the 
power  of  recalling  the  past,  of  abstracting  and  selecting  from 
the  mass  of  his  thoughts,  that  idea  to  which  a  peculiar  atten- 
tion is  to  be  directed,  he  never  could  become  either  wise  or 
virtuous  :  his  days  would  pass  away  as  a  shadow,  and  all  his 
experience  be  as  a  dream  forgotten  before  it  is  told.  One  of 
the  most  happy,  and,  at  the  same  time,  most  improving  exer- 
cises of  the  human  mind  is  meditation  upon  divine  things. 
The  writer  of  the  104th  Psalm  exemplifies  this  truth  in  a 
\^ery  striking  manner.  In  this  fine  eucharistic  hymn,  the 
Psalmist  of  Israel  addressed  Jehovah  as  the  Creator  and  Gov- 
ernor of  the  world — as  the  God  of  nature,  of  grace,  and  of 
glory.  Setting  forth,  in  strains  of  becoming  majesty  and 
sweetness,  the  wisdom,  the  goodness,  and  the  power  displayed 
in  the  formation  of  the  heavens  and  the  earth,  and  in  the  various 
and  abundant  provision  made  for  the  beasts  and  the  birds,  and 
for  man,  the  Lord  of  all  things  upon  earth,  he  declares  the 
satisfaction  which  he  himself  enjoyed  in  the  contemplation  of 
that  Being,  who  directs  with  his  finger  the  stars  in  their 
courses,  and  causes  the  seasons  to  move  in  regular  order 
around  each  returning  year.  My  meditation  of  him  shall  be 
sweet;  I ivill  rejoice  in  the  Lord.f 

The  theme  of  meditation,  most  interesting  and  most  improv- 
ing, both  in  an  intellectual  and  moral  point  of  view,  to  man, 
is  the  love  of  God  in  Christ  Jesus  our  Lord.  This  is  the 
source  of  our  spiritual  life  and  our  spiritual  health  ;  and  with- 
out respect  to  it,  no  progress  in  Christianity  is  ever  made  by 
man  whatever.  It  is  usual  for  all  who  profess  the  Christian 
religion  to  acknowledge  their  obligations  to  Jesus  Christ  the 
Son  of  God;  and  this  is  frequently  done  without  respect  to  the 
*  Psa.  Ixxiii.  23,  24.  t  Psa.  civ.  34. 


128         THE  MEANS  OF  GROWTH  IN  GRACE. 

Father  that  sent  him.  Some,  indeed,  are  of  opinion,  that  we 
owe  God's  love  to  our  belief  of  the  Gospel.  Upon  the  other 
hand,  many  are  of  opinion  that  whatever  is  discriminating  in 
the  system  of  grace  belongs  exclusively  to  the  sovereign  will 
of  the  Father  ;  while  they  suppose  that  the  atonement  of  Mes- 
siah is  either  general  or  universal,  and  has  no  other  object 
than  to  render  the  Deity  capable  of  saving  whom  he  will.  In 
neither  case  is  due  respect  paid  to  the  love  of  God  itself,  or  to 
the  fact,  that  his  love  to  fallen  man  is  in  his  Son  Jesus  Christ. 
Rational  reflections  upon  the  scriptural  doctrine  of  divine  love, 
will  correct  these  dangerous  and  absurd  opinions.  This  is 
the  love  of  God,  not  that  ice  loved  him  ;  but  that  he  first  loved  us  : 
we  love  him  because  he  first  loved  us.  It  is  evident,  therefore, 
to  every  reflecting  mind,  that  if  this  scriptural  representation 
be  correct,  we  owe  the  love  of  God,  not  to  our  own  improve- 
ment of  opportunities,  our  innocency,  or  our  affections ;  but 
that  God's  love  is  the  cause  of  all  our  goodness  and  of  our 
love  to  him.  His  love  precedes  our  love,  and  in  fact,  provides 
the  means  of  producing  our  love  towards  him.  God  com- 
mendeth  his  love  to  us.,  in  thai  while  we  were  yet  sinners^ 
Christ  died  for  us.  While  loe  were  unihout  strength.,  he  died 
for  the  ungodly.  It  is  of  course  plainly  perceived  in  the  light 
of  this  doctrine,  that  while  the  saints  owe  their  goodness  to 
the  death  of  Christ,  they  owe  the  gift  of  Christ  to  the  love 
of  God.  The  Father  gave  his  Son  to  dm  for  the  ungodly; 
we  owe  our  godliness  to  this  gift  and  its  consequences:  we 
owe  the  gift,  consequences,  and  all,  to  God's  love:  and  instead 
of  being  left  to  conjecture  that  a  general  redemption  effected 
by  the  Saviour  brings  about  the  love  of  God  to  man ;  we  are 
expressly  assured  that  God's  love  provided  for  us  both  the  re- 
demption and  the  Redeemer.  God  so  loved  the  world^  that  he 
gave  his  only  begotten  Son,  that  whosoever  believeth  on  him 
should  not  perish,  but  have  everlasting  life. 

It  is  impossible,  brethren,  to  have  correct  ideas  of  our  obli- 
gations to  the  Son  of  God,  or  to  be  duly  grateful  for  the  sal- 
vation with  which  he  blesses  his  people,  unless  we  admit  the 
whole  economy  of  his  mission  as  Mediator  to  be  the  conse- 
quence of  the  great  love  wherewith  the  Father  himself  loved 
us;  and  unless  we  consider  that  love  to  be  eternal  and  unal- 
terable, as  well  as  expressed  exclusively  in  Jesus  Christ: 
Having  chosen  us  in  him  before  the  foundation  of  the  world,  to 
be  holy  and  without  blame  before  him  in  love.  This,  then,  is 
the  source  of  all  our  hopes  and  enjoyments.  Hence,  as  from 
an  overflowing  fountain,  proceed  the  rivers  of  living  water, 


THE   MEANS   OF    GROWTH   IN   GRACE.  129 

which  make  glad  the  city  of  God.  True  Christians  thirst 
for  this  water  more  vehemently  than  did  David  for  the  waters 
of  the  well  of  Bethlehem.  Refreshed  and  invigorated  by  the 
water  of  life,  let  us  follow  the  stream  clear  as  chrystal,  until 
arriving  at  the  perfection  of  happiness  before  the  throne  of 
God  in  the  celestial  Paradise,  we  are  welcomed  to  our  final 
abode. 

4.  Judicious  reflections,  upon  our  own  mortality,  and  the 
future  state  which  we  are  daily  approaching,  have  a  tendency 
to  prepare  us  for  both. 

He  who  forgets  must  neglect  the  business  of  life;  and  he 
who  neglects  cannot  suceed  in  his  employment.  The  great 
business  of  this  life  is  to  prepare  for  another ;  and  as  we  have 
to  pass  from  this  to  the  invisible  and  eternal  world,  through 
death,  it  is  impossible  to  think  seriously  of  our  personal  con- 
cerns without  including  in  our  reflections,  the  idea  of  our 
separation  from  the  body  in  order  to  return  to  God.  It  is  ap- 
pointed unto  men  once  to  die^  but  after  this  the  judgment*  The 
law  is  universal ;  and  there  is  no  living  man  that  dare  flatter 
himself  with  an  exception  in  his  favour :  for,  Dmt  thou  art^ 
and  unto  dust  shalt  thou  return.^ 

It  was  never  intended  that  this  world  should  be  the  per- 
manent abode  of  all  that  once  breathed  its  atmosphere.  It  is 
only  a  place  of  preparation  for  another.  As  such  it  ought  to 
be  used  by  mortal  man,  while  his  immortal  mind  looks  for- 
ward to  the  disembodied  state,  and  to  its  unparalleled  advan- 
tages. Persuaded  that  here  we  have  no  continuing  city,  let 
us  live  as  strangers  on  the  earth ;  let  us  treat  the  world  as  the 
nursery  in  which  we  are  like  children  under  tutelage :  let  us 
travel  as  pilgrims  to  the  city  of  God.  The  ordinary  occupa- 
tions and  enjoyments  of  life  are  not  inconsistent  w^ith  such 
views  of  death  and  eternity.  The  Christian  gratefully  re- 
ceives the  comforts  of  his  journey,  and  dutifully  strives  to  be 
useful  to  his  fellow-travellers ;  but  his  affections  are  set  upon 
things  that  are  above — superior  in  relation  both  to  place  and 
to  worth,  to  the  objects  of  the  sinner's  pursuit  in  this  present 
world.  The  petty  details  of  the  preservation  of  the  body,  or 
the  gradual  acquisition  of  property,  can  never  enter  into  com- 
petition, in  point  of  importance,  with  the  glories  of  an  ever- 
lasting and  undeviating  enjoyment.  Since  life  and  immor- 
tality are  brought  to  light  by  the  gospel^  who  would  be  con- 
tent to  resign  for  the  puerilities  of  earthly  felicity,  or  the  anxi- 
eties and  calculations  of  ambition  and  trade,  the  profounder 
*  Heb.  ix.  27.  t  Gen.  iii.  19. 


130         THE  MEANS  OF  GROWTH  IN  GRACE. 

mysteries,  the  imbounded  riches  of  the  life  beyond  the  grave? 
Faith  in  the  Lord  Jesus  Christ,  is  the  substance  of  things  hoped 
for  J  and  the  evidence  of  things  not  seen :  and  the  believer,  pro- 
ceeding in  his  Christian  attainments,  enjoys  by  anticipation 
his  victory  over  the  world  and  the  king  of  terrors,  and  over 
all  those  diseases,  and  that  anguish,  which  usually  accom- 
pany the  warfare  of  the  last  enemy. 

The  present  life  is  uncertain  ;  and  its  duties  must  be  dis 
charged  without  delay  :  it  is,  at  all  events,  of  short  duration  ; 
and  we  must  prepare  for  abandoning  its  pleasures,  and  for 
bidding  adieu  to  its  passions,  its  trials,  and  its  sorrows.  Death 
is  unnatural — an  inversion  of  the  original  constitution  of  man  : 
it  is  a  stroke  of  violence  which  separates  the  soul  from  the 
body ;  in  a  moral  point  of  view,  it  is  the  consequence  and  the 
wages  of  sin :  but  in  the  light  of  revelation,  it  is  converted  by 
divine  grace  into  a  messenger  of  escape  from  the  prison,  that 
the  saints  may  be  introduced  to  the  presence  of  their  Father 
in  heaven.  You  can  now,  brethren,  deliberately  contemplate 
this  destroyer  of  natural  life,  and  examine,  without  dismay, 
every  feature  of  his  character.  This  is  indeed  the  work  of 
the  grace  of  God.  Nature  shudders  at  the  touch  of  his  cold 
hand.  Conscious  guilt  inflicts  horror  on  the  soul  at  the 
prospect  of  intimate  familiarity  with  him  ;  but  he  appears  to 
you  with  the  badges  of  servitude  to  your  almighty  Saviour : 
his  strength  is  subdued ;  his  sting  is  extracted  ;  to  the  Christian, 
there  remains  of  the  king  of  terrors  no  more  than  the  shadow. 
Thanks  be  to  God  lohich  giveth  us  the  victory/,  through  our 
Lord  Jesus  Christ*  "  To  die  is  gain."t  Yes!  O  believers, 
however  great  a  loss  to  others,  for  you,  to  die  is  gain.  Ex- 
haustless  wealth,  invulnerability  to  disease,  and  eternal  youth, 
are  the  least  valuable  attributes  of  the  future  state  which 
awaits  you.  Intellect,  clear  and  comprehensive;  affections, 
ardent  and  in  perfect  harmony ;  society,  various  and  exalted  ; 
sinless  morality,  and  the  presence  of  Jehovah,  furnish  a  never- 
ending  enjoyment,  exempt  indeed  from  perplexing  vicissi- 
tudes ;  but  not  too  calm  or  motionless,  to  excite  attention,  or 
support  the  ceaseless  career  of  activity  for  which  you  shall  be 
glorified. 

III.   Divine  influences  are  required  and  employed  in  the 
progressive  improvement  of  the  saints. 

The  outward  ordinances  are  all  adapted  by  infinite  wisdom 
to  their  end  :  the  exercises  of  our  own  rational  powers  are  of 
use  in  their  proper  place:  and  both  are  means  of  attaining  to 
*  1  Cor.  XV.  57.  t  Phil.  i.  2J 


THE  MEANS  OF  GROWTH  IN  GRACE.  131 

higher  degrees  of  sanctification  and  usefulness  in  life  ;  but  the 
power  of  the  Spirit  is  that  which  gives  efficacy  to  other 
means  of  improvement,  and  is  itself  the  chief  support  and  so- 
lace of  the  Christian.  It  is  to  be  understood,  in  all  evangeli- 
cal discussions,  whether  from  the  pulpit  or  the  press,  that  the 
Spirit  of  God  blesses  the  institutions  of  religion  ;  and  that 
without  this  aid,  the  ordinances  are  dry  breasts  affording  no 
milk  to  new-born  babes :  that  the  professor  of  religion  is  as  a 
sounding  brass  or  a  tinkling  cymbal,  destitute  of  life  and  of 
virtue.  It  is  nevertheless  meet,  that  in  setting  forth  in  order, 
before  my  hearers,  the  means  of  growth  in  grace,  I  should 
distinctly  mention  the  influences  of  the  Holy  Gkost,  as  well 
as  take  for  granted  their  existence  while  describing  the  ad- 
vantages of  subordinate  instrumentality.  The  Comforter  is 
distinctly  promised  to  the  saints  both  by  the  Father  and  the 
Son  ;  all  Christians  enjoy  distinct  communion  with  him,  in 
the  exercises  of  godliness  ;  and  the  principal  design  of  the 
gracious  economy  which  provides  felicity  for  sinners  in  a 
Saviour,  is  to  develope  to  the  inteUigent  part  of  the  creation 
of  God,  the  glory  of  the  Trinity. 

The  natural  attributes  of  the  Deity  are  sufficiently  mani- 
fest in  the  works  of  creation  and  providence.  His  goodness 
and  his  long-suffering  are  discoverable  in  his  treatment  of 
offenders  in  this  world :  but  it  is  only  in  the  gospel  we  see 
clearly  his  compassion  in  harmony  with  his  righteousness, 
and  his  love  to  sinners  directed  by  wisdom,  and  applied  by 
omnipotence,- in  consistency  with  truth  and  holiness. 

The  unity  of  the  Deity  is  set  forth  to  the  intellectual  world 
in  all  his  works ;  but  it  is  only  in  the  economy  of  the  system 
of  grace,  we  are  furnished  with  an  exemplification  of  the  dis- 
tinction ofjjcrsons  in  the  Godhead.  It  is  true,  a  revelation  of 
this  fact  might  have  been  made  by  a  simple  declaration  from 
heaven.  Many  such  declarations  are  found  in  the  bible,  and 
are  believed,  or  rejected  by  men  according  to  the  degree  of 
respect  they  have  for  Jehovah,  and  the  measure  of  their  know- 
ledge of  the  terms  in  which  he  has  seen  proper  to  express 
himself  unto  them.  Still,  however,  a  pure  declaration,  that 
there  are  three  equal  distinct  persons  in  the  unity  of  the  God- 
head, unaccompanied  with  some  practical  exemplification, 
would  make  upon  the  minds  of  believers  but  a  comparatively 
indistinct  impression  ;  while  the  unbelieving  portion  of  the 
sons  of  men,  would,  in  rejecting  the  truth,  have  to  contend 
only  with  a  bare  speculative  doctrine.  God  himself,  in 
mercy  to  man,  and  in  goodness  to  the  countless  millions  of 


132         THE  MEANS  OF  GROWTH  IN  GRACE. 

intelligent  creatures  in  the  universe,  hath  seen  proper  to 
order  that  a  practical  exemplification  of  this  truth  should  be 
made  in  the  presence  of  all,  and  so  applied  to  the  souls  of 
his  peculiar  people  as  to  become  familiar  to  their  sanctified 
understandings,  and  be  interwoven  with  the  very  texture  of 
their  piety. 

In  the  counsel  of  peace,  the  language  of  which  is,  "  Let 
us  deliver  fallen  man  from  his  sin  and  misery,  and  bring 
him  into  an  estate  of  salvation  by  a  Redeemer,"  the  plan 
was  eternally  settled,  and  the  economy  of  grace  established 
as  an  everlasting  covenant  for  the  glory  of  the  Father,  the 
Son,  and  the  Holy  Ghost,  in  the  salvation  of  sinners.  That 
there  are  three  persons  in  the  Godhead,  is  not  only  affirmed 
as  a  matter  of  fact ;  but  the  personal  properties  of  each  are 
declared ;  each  assumes  a  distinct  agency  in  the  work  of  sal- 
vation :  and  such  is  the  nature  of  the  sanctification  predes- 
tinated and  applied,  that  the  renewed  man  has  access  through 
the  Redeemer  by  the  Spirit  to  the  Father  in  his  public  and 
private  devotion.  Without,  therefore,  a  distinct  apprehension 
and  experience  of  the  doctrine  of  three  persons  in  one  God- 
head, there  is  no  scriptural  devotion  either  social  or  personal 
He  who  rejects  the  Son  and  the  Holy  Ghost,  from  his  affec- 
tions and  his  worship,  by  denying  to  them  divine  attributes^ 
whatever  may  be  his  name,  is  any  thing  but  a  Christian.  It 
is  correspondent  with  the  whole  design  of  Christianity  as  a 
revelation  from  God,  and  as  a  matter  of  experience  to  the 
saints,  to  behold  the  eternal  Father  sending  his  own  Son  for 
our  redemption ;  to  behold  the  eternal  Son  coming  from  the 
Father,  finishing  the  work,  and  returning  to  the  Father  who 
sent  him ;  to  behold  the  eternal  Spirit  coming  from  the  Fa- 
ther and  the  Son,  by  the  authority  of  the  arisen  Redeemer, 
to  quicken  and  to  guide  men  in  the  path  of  life  everlasting. 
This  Holy  Spirit,  of  whom  we  have  already  spoken  as 
"  the  Spirit  of  adoption,"  is  our  support  while  walking  in 
newness  of  life. 

His  divine  influence,  in  the  several  attainments  of  the 
saints,  is  experienced  in  a  threefold  mode  of  operation.  He 
presents  jproper  objects  to  the  mind — He  directs  the  affections 
of  the  heart  to  these  objects — and  he  imparts  strength  for  ac- 
tion in  a  believing  view  of  them. 

1.  The  Spirit  presents  to  the  saints  the  proper  objects  of 
pursuit. 

In  order  to  succeed,  believers  behove  to  walk  according  to 
their  Christian  profession.     Only  let  your  conversation  be  as 


THE    MEANS    OF    GROWTH   IN    GRACE,  133 

hecometh  the  gospel^  is  the  constant  admonition  under  which 
they  act.  In  the  exercise  of  faith  they  must  take  every  step  ; 
for  tcithout  jaith  it  is  impossible  to  jjlease  God.  EvangeHcal 
obedience  and  deportment  consist  in  a  correspondence  with 
the  rules  given  by  the  Mediator.  As  ye  have  received  Christ 
Jesus  the  Lord,  so  loalk  ye  in  him.  The  promised  assistance 
which  we  have  on  our  journey  includes  the  exhibition  to  the 
enlightened  mind  of  objects  which  ought  to  occupy  our  atten- 
tion. "  Howbeit  when  he,  the  Spirit  of  truth,  is  come,  he 
will  guide  you  into  all  truth :  for  he  shall  not  speak  of  him- 
self: but  whatsoever  he  shall  hear,  that  shall  he  speak  :  and 
he  will  show  you  things  to  come.  He  shall  glorify  me ;  for 
he  shall  receive  of  mine,  and  shall  show  it  unto  you."* 

The  Holy  Spirit,  in  the  formation  of  the  plan  of  redemp- 
tion, took  his  part  of  the  sacred  economy,  and  agreed  to 
apply  all  the  blessings  which  God  the  Father  promised,  and 
the  Redeemer  purchased  for  our  souls :  therefore  did  the 
Saviour  say,  he  shall  receive  of  mine.,  and  show  it  unto  you. 
The  exhibition  made  by  the  Spirit  respects  principally  future 
good — He  shall  show  you  things  to  come.  These  things  are, 
of  course,  the  proper  objects  of  Christian  pursuit;  and  the 
gracious  discovery  leads  believers  on  to  their  enjoyment. 
Spiritual  blessings  are  all  arranged  in  their  proper  order,  are 
all  placed  in  a  strong  light:  and  the  eyes  of  our  understand- 
ing being  opened,  are  directed  towards  them,  and  are  fixed 
upon  them  with  admiration  and  delight.  Divine  things, 
seen  and  realized  by  that  faith  which  is  the  substance  of 
things  hoped  for.,  and  the  evidence  of  things  not  seen.,  make  a 
lasting  impression  upon  the  mind.  They  communicate  to 
the  beholder  their  own  holy  and  sublime  character.  The 
vail  of  prejudice  and  error  is  taken  away;  and  "we  all, 
with  open  face  beholding  as  in  a  glass  the  glory  of  the  Lord, 
are  changed  into  the  same  image  from  glory  to  glory,  even 
as  by  the  Spirit  of  the  Lord." 

2.  The  Spirit  directs  the  affections  of  the  heart  to  spiritual 
obj  ects. 

The  Christian  is  a  child  of  light,  having  an  unction  from 
the  Holy  One.  He  is  also  a  child  of  love  :  for  his  faith  work- 
eth  by  love,  and  purifies  the  heart.  God  requires,  in  his  law, 
that  we  should  set  our  affections  on  things  above,  where 
Christ  sitteth  at  the  right  hand  of  God.  He  promises  in  his 
gospel,  that  his  people  shall  have  a  new  heart ;  and  in  the 
dispensations  of  grace,  the  love  of  God  is  shed  abroad  in  our 
*  John  xvi.  13,  14. 
12 


134         THE  MEANS  OF  GROWTH  IN  GRACE. 

hearts  by  his  Spirit  which  is  given  to  us.  Without  such  af- 
fections, there  is  no  religion,  no  true  godliness.  Affectionis 
are  a  part  of  our  constitution  ;  and  if  the  whole  man  is  sanc- 
tified, they  must  be  rendered  holy.  Affections  are  necessary 
to  moral  action  as  well  as  intellect  itself;  they  are  the  great 
springs  of  human  activity ;  and  behove  to  be  set  in  order  and 
in  motion  by  the  Spirit  of  holiness.  The  rehgion  of  the  glo- 
rified saints  partakes  of  pure  affections  ;  and  the  experience 
of  holy  men  in  this  life  abundantly  shows  that  the  desires 
and  the  enjoyments  of  the  sons  of  Zion  are  guided  by  the 
Spirit  of  Christ, 

Although  we  speak  of  religious  affections  as  distinct  from 
the  exercises  of  the  understanding,  it  is  not  with  design  to 
convey  the  idea  that  they  are  separable,  the  one  from  the 
other.  In  religion,  as  in  the  constitution  of  human  nature, 
the  power  of  perceivivg^  and  the  capacity  of  being  affected  by 
what  is  perceived,  are  faculties  of  the  same  soul.  The  soul 
is  the  living  being,  that  both  understands  and  loves — the  be- 
ing that,  when  renewed  and  sanctified,  understands  and  loves 
divine  things,  in  their  proper  nature  and  character.  Religious 
affections  are  distinguished  from  all  other  affections,  by  their 
spirituality.*     The  Holy  Ghost  is  the  cause  which  produces 

*  "The  spiritual  man  and  the  natural  man  are  set  in  opposition,  one- 
to  another,  1  Cor.  ii.  14,  15.  And  as  the  saints  are  called  spiritual  in 
scripture,  so  we  also  find  that  there  are  certain  properties,  that  have  the 
same  epithet  given  them.  We  read  of  a  "  spiritual  mind,"  Rom.  viii.  7. 
of  "  spiritual  wisdom,"  Col.  i.  9.  and  of  "  spiritual  blessings,"  Eph.  i.  3. 
Now,  it  may  be  observed,  that  the  epithet  spiritual  is  not  used  to  signify 
any  relation  of  persons  or  things  to  the  spirit  or  soul  of  man :  for  there 
are  some  properties  that  the  scripture  calls  carnal,  which  have  their  ex- 
istence in  the  soul,  Col.  ii.  18.  Nor,  are  things  called  spiritual,  because 
they  are  conversant  about  those  things  which  are  immaterial :  for  so  was 
the  wisdom  of  this  world,  1  Cor.  chap,  ii.  But  it  is  with  relation  to  the 
Holy  Ghost  that  persons  or  things  are  termed  spiriluat  in  the  New 
Testament.  And  it  nmst  be  observed  that  they  who  have  only  the  covi- 
mon  influences  of  the  Spirit  are  not  so  called :  but  only  those  who  have 
the  saving  influences. 

The  Spirit  of  God  is  given  to  the  true  saints  to  dwell  in  them  as  their 
proper  and  lasting  abode;  and  to  influence  their  hearts  as  a  principle  of 
71C7V  nature,  or  as  a  divine  supernatural  spring  of  life  and  action.  They 
are  therefore  properly  denominated  from  it,  and  are  called  spiritual. 
Another  reason  why  the  saints  and  their  virtues  are  called  spiritual,  is 
that  the  Spirit  of  God  dwelling  as  a  vital  principle  in  their  souls,  there 
produces  those  cflects  wherein  he  communicates  himself  in  his  own 
proper  nature,  true  holiness — That  which  is  born  of  the  Spirit  is  spirit. 
So  that  not  only  the  persons  are  called  spiritual,  as  having  the  Spirit  of 
God  dweUing  in  them;  but  vhose  qualifications,  aflectione,  and  experien- 
ces that  are  wrought  in  them  by  the  Spirit,  are  also  spiritual ;  and  there- 
in differ  vastly  in  their  nature  and  kuid  from  all  that  a  natural  man  is  or 


THE  MEANS  OF  GROWTH  IN  GRACE.  135 

them  ;  and  he  makes  us  to  be  affected  in  a  holy  manner.  He  * 
gives  us  light  to  see  the  object  as  it  is ;  and  he  gives  us  the 
disposition  which  becometh  the  object.  He  commits  no  mis- 
take. He  counteracts  alike  ignorance  and  heresy,  apathy 
and  fanaticism.  For  this  work  he  is  sent  from  God  to  the 
mind  of  man  :  he  understands  perfectly  what  he  has  to  do  ; 
for  he  is  omniscient :  he  is  able  to  do  what  he  has  under- 
taken ;  for  he  is  omnipotent. 

The  adversary^  who  goeth  about  to  mislead,  to  tempt,  and 
to  destroy,  is  capable,  when  permitted  of  the  Lord,  to  excite 
emotions  in  the  human  heart ;  and  his  devices  are  not  de- 
tected without  spiritual  discernment.  Anxious  to  hold  his 
dominion  over  fallen  men,  he  is  satisfied  while  he  can  keep 
them  in  ignorance,  in  negligence,  or  infidelity.  If  they 
should  be  any  how  alarmed  about  their  state,  he  will  suit  his 
temptations  to  circumstances,  in  order  that  he  may,  by  all 
means,  secure  his  prey.  Delusions,  artfull}''  adapted  to  the 
temper  and  pursuits  of  the  individual,  to  the  opinions,  the 
practices,  and  the  fashions  of  the  society  in  which  the  indi- 
vidual resides,  are  ready  at  hand.  Whether  it  be  idolatry,  or 
superstition,  or  formality,  or  enthusiasm ;  whether  it  be  char- 
ity, or  bigotry,  or  self-righteousness  in  any  of  its  endlessly 
diversified  forms,  whatever,  in  fact,  may  answer  his  purposes 
of  deceit,  that  he  inculcates  on  the  mind  ;  and  with  it  he  di- 
verts, and  feeds,  and  fattens  his  victims.  Great  and  sudden 
are  the  changes  produced  upon  nations  and  individuals,  by 
the  'prince  of  the  power  of  the  ah\  the  spirit  that  noio  icorkcth 
in  the  children  of  disobedience.  Nations,  under  his  enchant- 
ments, break  in  pieces  the  shackles  of  a  base  superstition  ; 
and  all  at  once  amuse  themselves  with  visionary  speculations 
of. infidel  philosophy  and  reform:  and  again,  wearied  with 
their  own  vanities,  they  sink  back  into  a  stupid  and  sullen  re- 
pose under  the  shadow  of  Antichrist,  the  son  of  perdition. 
Individuals  are  suddenly  alarmed,  and  from  the  cold  and 
carnal  habitude  of  years,  become,  at  once,  in  their  own  esti- 
mation, with  all  their  ignorance,  saints  of  the  first  magnitude, 
who  think  of  notliing  and  speak  of  nothing  but  religion  ; 
and  then  again,  the  fire  burns  out,  and  they  return  cold  and 
comfortless  to  the  state  which  they  vainly  imagined  they  had 
for  ever  forsaken.  Their  goodness  is  like  the  morning  cloud. 
It  passeth  rapidly  away. 

The   enemy    gains    much   by   this   management.      True 

can  be  the  subject  of  rcmfilning  in  a  natural  state." — President  Edwards's 
first  Sign  of  Gracious  Affections. 


136         THE  MEANS  OF  GROWTH  IN  GRACE. 

Christianity  is  serious,  solemn,  ardent,  active,  unyielding,  and 
constant.  To  the  secure,  Satan  will  represent  it  as  trouble- 
some, sullen,  ignoble,  useless,  and  unhappy.  For  the  alarmed 
sinner,  he  finds  it  necessary  to  provide  a  substitute  for  real 
religion  in  something  resembling  it,  but  essentially  distin- 
guished from  it :  therefore,  he  employs  error  to  produce  con- 
fusion of  ideas,  distraction  of  mind,  or  false  peace,  without 
removing  guilt.  Any  excitement  of  affection,  which  is  not 
of  a  spiritual  nature,  is  peculiarly  suited  to  his  purposes.  If 
it  pass,  in  the  world  and  in  the  church,  for  what  is  called  a 
revival  of  religion,  so  much  the  better  for  him  who  readily 
transforms  himself  into  an  angel  of  light.  Satan  takes  plea- 
sure in  the  fanatic  as  well  as  in  the  formalist.  Hereby  he 
not  only  makes  sure  of  his  deluded  victim,  but  also  brings 
religion  itself  into  disgrace.  A  wild  delusion  is  contemptible 
to  reflecting  minds,  and  whensoever  it  is  identified  in  general 
estimation  with  vital  religion,  as,  alas,  it  too  frequently  is, 
then,  of  course,  religion  itself  necessarily  suffers.  Ignorant 
excitement  is  awfully  dangerous.  Strong  passion,  whether 
from  fear  or  from  love  of  imaginary  good,  without  the  light 
of  truth  to  direct  its  exercise,  puts  the  sinner  under  full  sail, 
and  drives  him  to  irremediable  wo. 

Actual  godliness  is  equally  averse  from  unenlightened  ex- 
citement and  cold  speculation.  It  is  alike  opposed  to  the 
senseless  professions  of  the  deluded  fanatic,  and  the  callous 
calculations  of  the  hard-hearted  worldling.  It  is  a  pure  and 
a  holy  flame,  from  the  celestial  fire,  which  enlightens  with  its 
rays,  and  revives  with  its  warmth.  It  affects  powerfully  the 
finer  feelings  of  the  heart ;  it  imparts  energy  for  action  in  all 
the  pious  pursuits  of  believers  ;  it  is  intelligent  and  discreet,, 
pure  and  peaceable,  and  yields  the  fruits  of  righteousness  to 
them  icho  are  exercised  thereby.  Such  is  the  work  of  the  Holy 
Ghost  upon  the  affections  of  the  saints.  By  communicating 
himself  as  a  living  and  abiding  principle  of  holy  action  in 
the  soul  of  man,  we  are  by  a  supernatural  influence  inclined 
to  virtuous  pursuits  ;  and  being  inclined^  we,  of  course,  wil- 
lingly^ as  well  as  certainly^  improve  in  the  spiritual  life,  and 
proceed  in  our  preparation  for  glory. 

3.  Divine  influence  strengthens  the  saints  for  every  duty. 

In  the  intellectual  world,  as  well  as  in  the  inferior  ranks 
of  animated  beings,  there  are  different  degrees  of  power. 
However  intimately  our  ideas  of  strength  are  associated  with 
physical  force,  all  languages  imply  that  there  is  intellectual 
vigour  as  well  as  muscular  or  bodily  energy.     It  is  as  easy 


THE    MEANS    OF    GROWTH   IN    GRACE.  137 

to  conceive  of  the  one  as  of  the  other,  and  to  account  for  the 
one  as  for  the  other.  The  effects  are  equally  obvious  in  both 
cases.  A  strong  or  a  weak  mind,  are  phrases  as  definite  and 
intelligible,  as  a  strong  or  a  weak  arm.  The  scriptures  too 
assure  us,  that  there  are  different  degrees  of  spiritual 
strength ;  and  experience  shows  that  all  the  acts  and  exer- 
cises of  the  new  man  admit  of  various  degrees.  Were  it 
not  for  this,  improvement  would  be  impossible.  Spiritual 
strength  is  as  distinct  from  the  vigour  of  the  understanding, 
from  the  natural  force  of  any  of  our  mental  faculties,  as  these 
are  from  mere  muscular  power;  and  that  strength  is  called 
spiritual,  which  is  from  the  Spirit  of  God,  acting  according  to 
the  economy  of  grace,  as  the  author  of  holiness  in  man. 

All  power  is  indeed  from  the  Lord:  For  there  is  no  power 
hut  of  God*  The  Spirit  moved  upon  the  face  of  the  waters, 
and  established  what  are  called  the  laws  of  nature  over  the 
several  elements.  The  Spirit  gave  animation  and  energy  to 
the  nerves  and  the  sinews  of  organized  bodies  :  the  flight  of 
the  eagle,  the  swiftness  of  the  roe,  and  the  impulse  of  Sam- 
son's arm,  are  all  from  this  source  of  power.  It  is  the  same 
Spirit  of  the  Almighty  that  giveth  us  understanding:  but 
there  is  an  essential  difference  between  these  communications 
and  what  he  does  for  his  saints  in  making  them  to  grow  in 
grace ;  and  it  is  by  his  strengthening  them  with  might  in  the 
inner  man,  they  are  made  to  go  on  unto  perfection. 

It  is  a  mercy  that  the  Spirit  bringeth  all  things  to  our  re- 
membrance, and  places  the  object  of  pursuit  before  us  in  his 
own  divine  light:  let  us  be  grateful  for  the  gracious  affec- 
tions he  begets  in  the  heart,  directing  the  desire  of  our  souls 
to  his  holy  name, — to  those  things  which  are  above  in  the 
paradise  of  God  ;  but  let  us  remember  that  a  sight  of  the 
good,  and  a  desire  of  enjoying  it,  would  be  unavailing,  were 
we  not  enabled  to  pursue  it  with  success.  Thanks  be  unto 
God,  who  giveth  us  of  his  Holy  Spirit.  This  is  our  ability: 
this  is  our  strength.  It  consists  not  in  mere  acuteness  of 
perception,  in  mere  ardour  of  desire,  or  in  the  intensity  of 
my  grief,  my  joy,  or  my  love.  I  speak  not  of  mere  natural 
ability^  or  mere  moral  ability ;  but  of  a  power  distinct  from 
both,  and  superior  to  both — The  power  of  the  ^oly  Ghost, 
sanctifying  both  my  nature  and  my  morals.  It  is  in  the 
strength  of  grace  promised  and  communicated  that  believers 
travel  to  the  celestial  mansions.     /  will  go  in  the  strength  of 

*  Rom.  xiii.  1. 
12* 


138         THE  MEANS  OF  GROWTH  IN  GRACE. 

the  Lord  God.     It  is  God  that  girdeth  me  loith  strength^  and 
maketh  my  way  perfect. 

CONCLUSION. 

It  is  for  you,  brethren,  as  well  as  for  me,  to  make  the  ap- 
plication of  this  discourse.  Knowing-  that  it  is  the  Spirit  of 
God  who  applies  divine  grace  effectually  to  the  soul,  we  be- 
hove to  depend  upon  him  at  all  times,  and  to  solicit  him 
when  we  meet  together  at  the  public  ordinances  for  his  bless- 
ing on  the  teacher  and  the  taught.  We  all  have  an  interest 
in  this  direction — "  Grow  in  grace." 

While  it  implies,  that  they  who  are  still  in  their  sins,  are 
incapable  of  growth,  and  that  all  who  have  grace  have 
ample  room  for  improvement  in  religion,  it  evidently  re- 
quires of  us  all,  to  use  with  care  and  constancy  those  means 
which  are  provided  for  our  advancement  to  the  perfection  of 
the  saints.  The  means,  which  we  have  pointed  out  to  3'ou 
in  this  discourse,  are  worthy  of  regard :  the  ordinances  are 
of  God:  the  reasonings  and  reflections  correspond  with  his 
declarations,  and  your  own  character  and  condition :  The 
influences  of  the  Spirit  are  promised,  and  procured,  and  com- 
municated in  the  whole  economy,  grace  reigns  through 
righteousness  unto  everlasting  life  by  Jesus  Christ  our  Lord. 
My  concluding  remarks  are  predicated  upon  the  Christian 
experience  of  those  whom  I  now  address.  I  hope  I  am  not 
deceived  in  you,  while  I  take  for  granted  your  gracious 
state,  and  speak  unto  you  as  believers,  the  beloved  of  the 
Lord. 

1.  I  observe  from  my  text,  that  there  are  difl^erent  degrees 
of  gracious  attainments,  and  I  urge  upon  all  ranks  the  duty 
of  further  progress — "  Grow  in  grace."  Moses  was  in- 
structed, when  he  cried  unto  the  Lord  for  the  descendants  of 
Abraham,  to  urge  them  to  go  on  in  their  journey.  Pressed 
by  the  pursuing  Egyptians,  and  opposed  in  their  progress 
by  the  waters  of  the  Red  Sea,  the  people  were  sore  afraid  : 
and  the  Lord  spake  unto  Moses,  saying,  "  Speak  unto  the 
children  of  Israel,  that  they  go  forward."  So  say  I  unto 
you  ;  Awake,  arise,  this  is  not  your  rest.  Before  you  is  the 
prize.  It  is  God  that  calls  upon  you — your  own,  your  fa- 
thers' God.  Lo  !  He  stands  on  high  in  light  and  in  righ- 
teousness, looking  down  in  compassion  on  the  company  of 
pilgrims  ;  and  graciously  inviting  them  to  lay  aside  every 
weight,  that  they  may  the  better  run  the  race  that  is  set  bforc 


THE   MEANS    OF   GROWTH   IN   GRACE.  139 

them.  His  presence  is  encouraging,  and  therefore  are  you 
assembled  that  you  may  go  on  together  to  the  place  of  your 
final  abode. 

Take  a  view  of  the  varieties  of  character  and  gracious  at- 
tainments that  are  found  among  you:  not  for  the  purposes 
of  discord,  of  pretension,  or  of  pride  of  superiority  ;  but  with 
gratitude  to  the  Sovereign  disposer  of  every  event,  and  with 
design  to  be  helpers  of  one  another  in  your  progress.  The 
least  of  you  that  believe,  has  more  than  he  merited  ;  the  best, 
has  nothing  whereof  to  be  vain  ;  all  have  reason  to  mourn 
over  imperfections,  and  to  rejoice  that  your  sufficiency  is  of 
God.  Hand  in  hand,  the  young  and  the  old,  the  feeble  and 
the  strong,  the  unlearned  and  the  scholar,  the  new  recruit 
and  the  veteran,  march  to  the  place  of  conquest  and  triumph. 
The  trumpet  blov/s,  the  people  hear,  "  The  Breaker  is  come 
up  before  them :  they  have  broken  up,  and  have  passed 
through  the  gate,  and  the  Lord  on  the  head  of  them. 
Blessed  is  the  people  that  know  the  joyful  sound :  they  shall 
walk,  O  Lord,  in  the  light  of  thy  countenance."* 

2.  Be  not  discouraged,  although  your  progress  in  religion 
is  neither  as  uniform  nor  as  rapid  as  you  first  expected  it 
should  actually  prove. 

Every  Christian  has  many  changes  in  his  own  spiritual 
lot ;  and  those  changes  are  not  always  agreeable  to  his  feel- 
ings or  his  expectations. "  We  know  most  assuredly,  that  all 
things  shall  work  together  for  our  good ;  but  we  do  not  pre- 
viously know,  what  method  our  heavenly  Father  will  take 
in  relation  to  our  numerons  concerns  in  order  to  produce 
this  effect.  That  religion  itself  is  a  source  of  happiness,  we 
will  not  cease  to  believe  ;  for  wisdom's  ways  are  pleasant- 
ness, and  all  her  paths  are  peace :  but  in  consequence  of  our 
personal  imperfections  and  transgressions,  and  our  relation  to 
a  sinful  world,  our  very  piety  may  become  the  occasion  of 
trouble  and  sorrow.  There  are  seasons  in  your  life,  in 
which  there  is  need  that  ye  be  in  heaviness  through  ma?iifold 
temftatians. 

Among  the  numerous  trials  which  afflict  the  saints,  none 
appear  more  alarming  than  those  which  indicate  a  decline 
of  their  spirituality :  and  there  is  on  this  quarter  great  rea- 
son of  deep  concern.  In  all  cases  of  declension,  there  is 
something  to  blame  on  our  part ;  and  there  is  evident  diminu- 
tion of  our  usefulness  to  others :  there  is  offence  against  God, 

♦  Micah  ii.  13.     Psa.  Ixxxix.  15. 


140         THE  MEANS  OF  GROWTH  IN  GRACE. 

and  consequent  ground  for  our  apprehension  of  his  indigna- 
tion. It  is,  moreover,  the  case,  that  many  professors  who  were 
once  confident  of  their  own  reh'gion,  and  who  were  in 
the  estimation  of  others  truly  rehgious,  have,  hy  gradual  or 
sudden  declension,  lost  that  which  they  appeared  to  have  had, 
and  so  made  it  manifest  to  all  that  they  were  not  true  Chris- 
tians. Such  considerations  ought  to  humble  us  when  it  is 
evident  that  we  are  not  growing  in  grace ;  they  must 
humble  the  saints  when  they  are  made  sensible  of  personal 
decay:  but  they  often  alarm  the  pious,  perhaps  to  renewal 
of  strength,  perhaps  to  despondence  approaching  despair. 

This  last,  is  the  most  painful  condition  in  which  pious  men 
can  be  placed.  Against  it  I  would  have  you  guard  with 
caution.  It  is  a  bitter  draught  of  itself;  and  it  renders  all 
other  troubles  with  which  it  may  be  your  lot  to  be  visited, 
doubly  painful.  It  induces  melancholy,  augments  bodily  in- 
firmity, and  renders  its  sleepless  victim  unfit  for  exertion. 
Wipe  away  your  tears,  ye  sons  of  sorrow,  for  the  gospel  has 
provided  a  remedy.  The  cure  is  not  in  yourselves  :  ye  have 
sinned,  and  merit  the  indignation  of  the  Lord.  But  there  is 
a  remedy.  Lo,  the  Mediator  is  your  advocate.  He  is  your 
Lord  and  your  Brother.  He  delights  in  employment :  and 
he  calls  to  him  the  wearied  and  the  heavy  laden.  Are  you 
guilty  of  sloth,  of  ingratitude,  of  negligence  ?  Are  you  idle 
in  his  sanctuary,  cold  in  your  afiectious,  slow  in  your  prog- 
ress, or  rather  retrograde  in  your  motions?  Then  you 
have  the  greater  need  of  his  aid  who  is  able  to  save  to  the  ut- 
termost. Come  to  him  at  his  invitation.  The  urgency  of 
your  case  should  be  with  you  an  argument  to  come  without 
delay;  the  greatness  of  your  criminality  is  no  reason  for  his 
den3''ing  his  salvation  ;  but  on  the  contrary  his  glory  is  the 
more  conspicuous,  because  his  mercy  is  the  better  displayed 
in  pardoning  the  iniquity  w^hich  is  very  great.  He  is  rich 
in  mercy ;  his  blood  cleanseth  from  all  sin.  I  repeat  it, 
Christians,  although  you  have  lingered  too  long,  although 
you  have  been  overcome  by  temptations,  although  you  have 
not  hitherto  made  the  expected  progress  in  zeal,  in  useful- 
ness, in  patience,  and  in  heavenly-mindedness  ;  although  you 
are  faint  and  without  the  wished-for  strength,  he  is  at  hand 
to  help  you.  He  is  a  Father  and  a  Friend,  "  God  is  our  ref- 
uge and  our  strength,  a  very  present  help  m  trouble  ;  there- 
fore will  we  not  fear  though  the  earth  be  removed.  He  giv- 
eth  power  to  the  faint ;  and  to  them  that  have  no  might  he 


THE  MEANS  OF  GROWTH  IN  GRACE,  141 

increaseth  strength.  Even  the  youth  shall  faint  and  be 
weary,  and  the  young  men  shall  utterly  fall ;  but  they  that 
wait  on  the  Lord  shall  renew  their  strength  ;  they  shall 
mount  up  with  wings  as  eagles  ;  they  shall  run  and  not  be 
weary,  and  they  shall  walk  and  not  faint."*     Amen. 

*  Psa.  xlvi.  1,  2.    Isa.  xl.  29—31. 


142  ASSURANCE   OF   A   SAVING 


ASSURANCE   OF  A  SAVING  INTEREST   IN 
CHRIST. 


SERMON  VI. 


1  John  iii.  19. — And  hereby  we  knoio  thai  we  are  of  the  truth, 
and  shall  assure  our  hearts  before  him. 

It  may  with  truth  be  said  of  unfounded  confidence  in 
matters  of  religion,  as  the  daughters  of  Israel  said  of  the  son 
of  Jesse  in  their  songs,  "  David  has  killed  his  tens  of  thous- 
ands." Numerous  beyond  calculation  are  the  victims  of  a 
deceitful  hope  of  future  salvation.  Very  few  of  those  who 
think  at  all  of  the  world  to  come,  have  gone  down  to  the 
grave  in  despair  of  happiness  ;  and  but  comparatively  a  small 
number  of  those  who  hear  the  gospel,  have  really  believed 
to  the  saving  of  the  soul :  the  remainder  perish  with  delu- 
sive expectations.  Many  are  called,  but  few  are  chosen. 
Strait  is  the  gate,  and  narrow  is  the  luay  lohich  Icadeth  unto 
life,  and  few  there  he  that  find  it ;  for  wide  is  the  gate,  and 
broad  is  the  way  that  leadeth  to  destructioji,  and  many  there  be 
which  go  in  thereat. 

It  is  lamentable,  that  there  should  prevail  among  men,  both 
within  and  without  the  pale  of  the  Christian  church,  so  much 
unreasonable  confidence,  as  it  regards  the  future  state  of  their 
immortal  souls.  Strange  as  it  may  appear,  when  the  fact  is 
at  first  presented  to  view,  there  are  many  people,  in  other 
things  intelligent  and  prudent,  who  are  conscious  that  they 
are  not  sufficiently  religious  to  make  a  public  profession  of 
Christianity  ;  who  acknowledge  that  they  are  not  fit  to  join 
in  a  visible  communion  with  men  who  are  very  far  from  per- 
fection :  and  yet,  with  such  consciousness  and  acknowledg- 
ments, they  flatter  themselves  that  they  are  in  quite  a  fair  way 
to  enter  at  death  into  heaven  ;  to  be  admitted  by  a  holy  God 
to  the  communion  of  angels  ;  and  settled  in  the  incorruptible 
inheritance,  in  fellowship  with  the  spirits  of  just  men  made 


INTEREST   IN   CHRIST.  143 

perfect.  It  is  remarkable  that  so  many  acute  and  inquiring 
minds,  should  bestow  so  little  consideration  upon  the  most 
important  and  interesting  subjects,  while  they  are  alive,  feel- 
ingly and  jealously  alive  to  the  concerns  of  country,  of  per- 
sonal interest  and  reputation,  yea,  of  party  and  of  prejudice. 

It  is  a  pity,  too,  that  among  the  few  who  live  godly  in 
Christ  Jesus,  there  should  be  found  any  who,  from  ignorance 
of  their  own  gracious  state,  or  negligence  of  their  high  call- 
ing, deprive  themselves  of  the  consolations  of  the  Christian's 
hope.  To  awaken,  from  their  deceitful  dreams,  those  who 
are  slumbering  in  false  security  ;  to  conduct  to  a  sight  of  their 
personal  safety,  those  believers  in  Jesus  Christ  who  are  af- 
flicted with  doubts  and  fears,  is  a  duty,  at  which  the  pastor 
must  aim,  however  difficult  it  may  be  to  accomplish.  After 
having  described  the  nature  and  progress  of  true  religion 
in  the  soul,  I  have  thought  it  might  be  well  to  exhibit  those 
principles  upon  which  my  hearers  should  try  their  own 
Christian  character.     With  this  view,  the  text  is  selected. 

The  venerable  apostle  furnishes  in  this  epistle  the  professed 
Christian  with  the  proper  criterion  of  his  devotional  exer- 
cises. In  his  Gospel,  he  has  exhibited  the  most  sublime  doc- 
trines of  the  evangelical  system  ;  in  the  Apocalypse  he  has 
given  us  an  outline  of  the  prospective  history  of  Christianity 
as  it  affects  the  great  concerns  of  society :  and  in  his  Epistles 
he  furnishes  us  with  a  fine  and  discriminating  view  of  per- 
sonal godliness.  Pure  friendship,  upon  Christian  principles, 
tender,  enlightened,  and  constant,  appears  in  the  last  two  ad- 
dressed to  individuals.  In  this,  a  general  epistle  to  the 
churches  of  Christ,  he  happily  interweaves,  with  the  doc- 
trines of  grace,  and  the  purest  morality,  a  description  of  the 
principal  effects  of  experimental  religion  among  all  ranks. 
John  the  Divine  outlived  the  rest  of  the  apostles  of  our  Lord  ; 
and  peculiarly  felt  a  parental  affection  for  all  the  scattered 
churches  and  their  several  members.  He  had  lived  Ipng 
enough  to  see  many  instances  of  apostacy  and  hypocrisy  ; 
and  much  decay  of  spirituality  in  some  men  of  undoubted 
piety.  His  furrowed  brow  and  his  silvered  locks  betokened 
the  many  years  which  had  passed  over  him  in  his  ministry : 
and  before" he  departs  from  the  world,  he  strives  to  leave  as  a 
legacy  with  his  children,  a  practical  work  by  which  they 
may  ascertain  their  own  religious  state.  Referring  to  some 
distinguishing  traits  of  Christian  character  which  he  had  pre- 
viously drawn,  he  adds,  in  my  text,  hereby  ive  know  that  we 
are  of  the  truth^  and  shall  assure  our  hearts  before  him. 


144  ASSURANCE   OF   A   SAVING 

True  Christians  have  the  means  of  assuring  themselves 
that  they  are  in  a  state  of  grace,  and  shall  obtain  eternal  life 
— There  are  certain  principles  to  be  understood  and  admitted 
in  all  accurate  examinations  of  our  own  religious  state — Some 
practical  directions  are  suggested  by  this  subject. 

In  making  these  assertions,  brethren,  I  lay  the  plan  of  this 
discourse  before  you.  I  entreat  your  attention  to  every  part 
of  the  discussion  ;  and  I  hope,  through  divine  aid,  that  I 
shall  be  enabled  to  make  this  interesting  subject  plain  to 
every  capacity. 

I.  True  Christians  have  the  means  of  assurance.  The 
truth  of  this  assertion  is  sufficiently  obvious  from  the  text ; 
for  if  the  attainment  were  impossible,  there  could  be  no  pro- 
priety in  pointing  it  out  as  within  our  reach  :  on  the  contrary, 
the  inspired  writer  refers  to  the  means,  and  affirms  that  both 
he  and  others  have  succeeded  in  the  use  of  them — "  Hereby 
we  know  that  we  are  of  the  truth."  Other  parts  of  scripture 
also  attest  this  doctrine  ;  reasoning  from  the  nature  of  the  case 
makes  the  opposite  opinion  appear  to  be  absurd  ;  and  facts 
are  on  record  to  show  that  many  have  been  in  possession  of 
the  assurance  of  their  personal  salvation. 

I.  Let  us  examine  the  text,  and  explain  its  meaning.  We 
are  of  the  truth.  The  "  truth  "  spoken  of  is  religious  truth 
— the  true  religion.  There  are,  it  is  granted,  many  other 
sorts  of  truth  ;  but  this  alone  is  the  subject  of  consideration 
in  the  case  before  us.  Truth,  in  the  abstract,  signifies  au 
agreement  between  any  object  and  our  idea  of  it.  "  There 
is  a  truth  in  every  art  and  science.  There  is  a  truth  in  the 
art  of  rising  in  the  world  ;  a  certain  choice  of  means,  a  cer- 
tain dexterous  application  of  circumstances,  a  certain  prompti- 
tude at  seizing  an  opportunity.  In  like  manner,  there  is  a 
truth  in  the  sciences.  A  mathematician  racks  his  invention, 
spends  whole  nights  and  days,  suspends  the  most  lawful  pleas- 
ures, and  the  most  natural  inclinations,  to  find  the  solution  of 
a  problem  in  a  relation  of  figures,  in  a  combination  of  num- 
bers."* This  is  not  the  truth  of  which  the  apostle  John 
writes  to  Christians.  He  treats  of  Christian  truth.  He  re- 
fers to  that  truth  which  is  originally  in  the  eternal  God,  which 
is  revealed  in  the  Lord  Jesus  Christ,  which  is  applied  to  the 
mind  of  man  by  the  Holy  Ghost,  and  which  is  experienced 
in  the  renewed  hearts  of  the  children  of  adoption.  He  treats 
of  that  religion  which  is  agreeable  in  doctrine,  in  ordinances, 
in  sentiment,  and  in  conversation  to  the  word  of  God.  Of 
*  Saurin's  Price  of  Truth. 


INTEREST   IN   CHRIST.  145 

this  he  spake,  when  he  said,  /  have  no  greater  joy  than  to 
hear  that  my  children  tcaUc  in  truth.  ^To  be^  of  this  truth,  is 
to  be  in  fact  believers  in  it,  professors  of  it,  and  subjects  of  its 
experimental  power — to  be  truly  religious.  To  know  that  ice 
are  of  the  truth — is  to  know  that  we  are  Christians.  It  is  to 
be  assured  that  we  are  ourselves  personally  pious — that  we 
are  regenerated,  that  we  have  faith,  thatw^e  are  saints.  Thus, 
we  shall  assure  our  hearts  before  him.  This  additional  asser- 
tion corroborates  our  interpretation  of  the  former.  Chris- 
tians, who  know  that  they  are  true  Christians,  are  persuaded  of 
the  fact.  Their  hearts  are  confident  upon  the  subject.  Even 
before  God,  that  cannot  be  imposed  upon  by  human  preten- 
sions, they  are  free  from  doubt,  and  assert  without  hesitation 
what  they  absolutely  know  to  be  true.  It  is  not  a  faint  hope ; 
it  is  not  a  mere  conjecture:  it  is  not  even  a  strong  probability. 
It  is  consciousness,  it  is  knowledge,  it  is  assurance  of  heart 
before  the  Lord. 

This  assurance  of  "being  of  the  truth"  is  the  same  with 
"  the  assurance  of  grace  and  salvation."*  It  is  the  certain 
knowledge  we  have  of  the  reality  of  our  piety,  of  our  having 
an  actual  interest  at  the  time  in  the  grace  of  our  Lord  Jesus 
Christ.  It  is  a  conviction  by  evidence — hereby  we  know  that 
we  are  of  the  truth.  Whereby,  will  you  ask,  do  we  attain  to 
this  knovidedge,  to  such  assurance?  The  question  is  reason- 
able. It  has  been  anticipated  ;  and  the  reply  is  given,  by  in- 
spiration of  the  Almighty,  in  the  context.  ^^Hereby  we  know," 
by  the  exercise  of  gracious  affections.  Of  our  own  mental 
operations  we  are  conscious.  There  are  mental  exercises, 
truly  and  peculiarl}'-  spiritual,  gracious,  holy.  We  are  con- 
scious of  these  exercises  ;  and  hence  our  knowledge  and  as- 
surance. We  have  the  witness  within  us.  Evangelical  af- 
fection is  our  evidence.  Love  of  holiness,  verses  7  and  10: 
Love  of  the  brethren,  verse  14;  the  love  of  God,  verse  17: 
Hereby  ive  know  that  we  are  of  the  truth.  This  love  is  sin- 
cere, ardent,  and  active  in  beneficence,  het  us  not  love  in 
word.,  neither  in  tongue;  but  in  deed  and  in  truth.  When  we 
know  that  we  have  true  holiness,  we  know  that  we  have  a 
saving  interest  in  Christ.  Sanctification  is  the  only  satisfac- 
tory evidence  of  personal  religion  ;  it  is  the  only  true  evidence 
of  our  assurance  of  heart  before  God,  that  we  are  in  a  state 
of  grace.  Hereby.,  the  Spirit  himself  beareth  witness  with 
our  spirits  that  we  are  the  children  of  God.  It  is  the  work 
oi  the  Holy  Spirit  bearing  witness  ;  it  is  the  work  within  us 
*  Westminster  Confession  of  Faith,  chap,  xviii. 
13 


146  ASSURANCE    OF   A    SAVING 

of  which  our  own  spirits  are  conscious  :  and  both  the  spirit 
of  man  and  the  Spirit  of  God  bear  testimony  together  to  as- 
sure our  hearts  before  him.  It  is  evident,  therefore,  from  the 
text,  that  assurance  of  salvation  is  attainable  in  this  life. 

The  doctrine  of  assurance  of  personal  salvation  does  not 
depend  entirely  for  its  support  upon  this  part  of  divine  reve- 
lation. Other  portions  of  the  sacred  volume  may  readily  be 
cited  in  its  support.  Cold  and  comfortless  is  the  creed  which 
excludes  this  principle,  by  casting  the  mantle  of  uncertainty 
over  all  the  religious  exercises  of  the  children  of  men.  It  is 
a  happy  consideration  for  the  benevolent  mind,  that  however 
prevalent  this  gloomy  faith,  which  never  warrants  the  full 
assurance  of  the  hope  of  salvation,  it  is  not  scriptural.  We 
therefore  so  ru7i,  not  as  uncertainly ;  so  fight  loe^  not  as  one 
that  beateth  the  air. 

Let  us  accordingly  proceed, 

2.  To  prove  from  other  parts  of  scripture,  that  assurance 
of  salvation  is  attainable  in  the  present  world. 

Did  the  title  to  heavenly  felicity  depend  upon  our  own 
merit,  it  could  never  be  infallibly  secured  ;  because  that  merit 
is  confessedly  incomplete,  and  demonstrably  inadequate — 
By  the  deeds  of  the  laiv  no  flesh  shall  he  justified.  Did  even 
our  belief  in  the  perpetuity  of  grace  in  the  soul,  depend  upon 
our  good  opinion  of  human  resolution  and  strength,  we  never 
could  "make  our  calling  and  election  sure:"  for  human  res- 
olution and  created  strength  are  certainly  liable  to  change 
and  decay ;  and  besides,  an  experiment  has  already  been 
made  upon  the  stability  of  the  creature  in  the  case  of  man 
and  angels,  in  the  case  of  Adam  and  of  Lucifer,  and,  in  both, 
it  has  failed.  We  are  not,  therefore,  surprised  that  those  who 
build  their  hope  on  their  own  personal  virtue,  however  ac- 
quired, should  also  hold  the  opinion  that  assurance  is  not  at- 
tainable, and  that  regenerate  men  may  "  fall  away "  into 
eternal  perdition.  These  ideas  are  not  only  consistent  with 
their  other  ideas;  but  are  absolutely  inseparable  from  the 
legal  scheme  of  justification,  although  utterly  inconsistent 
with  evangelical  doctrine.  They,  therefore,  who  depena 
upon  unchangeable  goodness  and  almighty  mercy  for  their 
salvation,  require  only  a  declaration  from  God,  that  certain 
qualities  being  once  possessed  shall  always  be  possessed,  and 
that  heavenly  enjoyment  shall  at  last  be  the  portion  of  all  who 
in  fact  possess  these  qualities. 

Declarations  plain  and  positive  to  this  amount  are  given 
freely  in  the  word  of  God :  and  those  sanctified  men,  who 


INTEREST   IN   CHRIST.  147 

are  conscious  that  they  possess  themselves  those  spiritual  quali- 
ties which  are  specified  in  such  declarations,  must  thereby  as- 
sure their  hearts  before  the  Lord.  To  this  very  end,  the  Re- 
deemer opened  his  mouth,  and  taught  them,  saying,  "  Blessed 
are  the  poor  in  spirit :  for  theirs  is  the  kingdom  of  heaven. 
Blessed  are  they  that  mourn:  for  they  shall  be  comforted. 
Blessed  are  the  meek :  for  they  shall  inherit  the  earth. 
Blessed  are  they  which  do  hunger  and  thirst  after  righteous- 
ness: for  they  shall  be  filled.  Blessed  are  the  merciful :  for 
they  shall  obtain  mercy.  Blessed  are  the  pure  in  heart:  for 
they  shall  see  God."* 

These  benedictions  were  pronounced,  by  the  Lord  of  righ- 
teousness, upon  his  disciples  ;  the  beatitudes  belong  exclusive- 
ly to  actual  saints.  To  them  only  could  he  say  with  truth, 
"  Rejoice  and  be  exceeding  glad ;  for  great  is  your  reward 
in  heaven.  Ye  are  the  salt  of  the  earth.  Ye  are  the  light 
of  the  world."!  To  them,  of  course,  he  gives  assurance  of 
happiness  everlasting.  And  is  not  that  attainable  which. 
Christ  himself  bestows  % 

The  first  ministers  of  the  New  Testament,  directed  by  the 
Holy  Spirit,  urge  affectionately  upon  Christians  the  duty  of 
exercising  the  assurance  of  salvation,  and  so  recommend  it 
as  a  gracious  attainment  in  the  church  of  God,  The  apostle 
Peter  may  be  introduced  as  speaking  for  all  his  associates. 
"  Brethren,  give  diligence  to  make  your  calling  and  election 
sure  ;  for  if  ye  do  these  things,  ye  shall  never  fall :  for  so  an 
entrance  shall  be  ministered  unto  you  abundantly  into  the 
everlasting  kingdom  of  our  Lord  and  Saviour  Jesus  Chris't."  J 

*  It  will  not  be  denied,  by  any  one,  that  the  blessings  pronounced  in 
the  memorable  sermon  on  the  mount,  all  imply  everlasting  life.  The 
character  described  in  each  declaration  certainly  includes  spiritual  life,  or 
true  religion  ;  and  the  promise  as  certainly  includes  happiness  in  heaven. 
On  this  account  the  persons  described  are  already  called  happy  or 
blessed.  They  have  that  life  and  that  holiness,  which  shall  be  certainly 
made  perfect.  The  word  employed  so  often  and  appropriately  by  our 
Saviour,  conveys  this  idea :  It  is  f/aKapiot,  "  from  pa  or  jur?,  not,  and  Krjp, 
fate  or  death ;  intimating  that  such  persons  were  endued  with  immor- 
tality."— Clarke's  Notes. 

The  different  shades  of  Christian  character  are  brought  to  view; 
an  appropriate  promise  is  made  to  each ;  and  since  every  one  of  them 
belongs  to  vital  godliness,  they  are  all  pronounced  blessed,  naxapioi — ex- 
empted from  the  second  death. 

t  Matt.  y.  12—14. 

i  2  Pet.  i.  10,  11.  Give  diligence  to  make  sure,  your  calling  and  elec- 
tion— Strive  to  obtain  certain  certain  knowledge  of  the  fact.  You  have 
the  means  of  verifying  it,  in  your  sanctification.  The  tree  is  known  by 
its  fruit.     This  is  undoubtedly  the  import  of  the  words  noisjOai  0t(iatav. 


148  ASSURANCE    OF   A    SAYING 

The  exhortation  is  addressed  to  them  that  have  obtained  pre- 
cious faith  through  the  righteousness  of  God  our  Saviour. 
They  are  directed  to  go  on  making  higher  attainments  in  all 
things  that  pertain  to  life  and  godliness  ;  and  they  are  in- 
formed that  by  so  doing  they  shall  not  fall,  but  have  a  certain 
admission  into  the  everlasting  kingdom  of  God  in  heaven. 
Progress  in  sanctification  makes  it  not  only  apparent,  but 
sure,  that  they  who  give  such  diligence  are  called  effectually 
by  divine  grace,  and  of  course  confirms  the  fact  of  their  pre- 
destination or  election  to  eternal  happiness  :  for  whom  he  did 
fredestinatc^  them  he  also  called;  lohom  he  called,,  them  he 
also  justified  ;  %ohom  he  justified^  them  he  also  glorified.  This 
direction  is  of  the  same  nature  with  the  exhortation  of  the 
apostle  Paul  to  the  Hebrews,  chap.  vi.  11.  And  we  desire 
that  every  one  of  you  do  show  the  same  diligence  to  the  full 
assurance  of  hope  unto  the  end  :  And  either  of  them  renders 
it  sufficiently  manifest  that  the  Christian  religion  supplies  be- 
lievers with  the  means  of  assuring  their  own  hearts  of  their 
present  piety  and  future  safety. 

3.  The  contrary  opinion  leads  to  absurdity. 

There  is  no  truth  more  frequently  or  more  clearly  revealed 
m  the  book  of  God,  than  that  believers  shall  certainly  be 
made  perfect  and  happ}'-  in  heaven.  On  this  subject,  the 
most  positiv^e  assertions  are  used  by  him  who  cannot  lie — 
He  that  bclieveth  shall  be  saved :  believe  in  the  Lord  Jesus 
Christ  a7id  thou  shalt  be  saved :  I  am  the  resurrection  and  the 
life :  he  that  believeth  in  7ne,  though  he  were  dead.,  yet  shall  he 
live ;  And  whosoever  liveth  and  believeth  in  me  shall  never  die. 
It  is  manifestly  the  design  of  such  express  assertions,  to  con- 
vey to  the  intelligent  mind,  a  certain  assurance  that  the  be- 
liever shall  enjoy  salvation;  and,  therefore,  the  doctrine 
which  denies  the  possibility  of  reaching  to  such  assurance 
must  appear  absurd.  If  it  be  not  a  fact  that  every  true  be- 
liever shall  be  saved,  why  should  it  be  so  often,  why  should 
it  be  once  affirmed  ?  and  if  it  be  impossible,  with  and  without 
divine  aid,  to  ascertain  true  faith,  it  is  entirely  useless  to  en- 
gage in  self-examination,  or  to  invite  us  to  draw  near  to  God 
with  a  true  heart  and  in  full  assurance.  The  Christian  re- 
ligion contains  in  itself  no  absurdities  ;  and  we  are  compelled 
Make  firm  or  certain — confirm  it  to  your  satisfaction.  The  fact  of  their 
eflectual  calling  was  already  certain  ;  for  they  had  precious  faith :  their 
election  was  certain  independently  of  any  act  of  their  own.  Indeed, 
both  their  callincr  and  election  were  of  the  grace  of  God,  and  not  de- 
pendent on  their  sanctification ;  but  their  sanctification  confirmed  and 
verified  the  fact  to  themselves.    It  gave  them  assurance  of  eternal  life. 


INTEREST  IN   CHRIST.  140 

to  admit  that  it  provides  for  the  saints  sufficient  means  of 
knowing  that  they  are  "  heirs  of  God." 

4.  We  have  many  instances  of  such  attainments,  in  the  his- 
tory of  the  personal  experience  of  the  pious. 

Upon  the  experience  of  the  godly  I  might  rest  the  argu- 
ment. This  evidence  is  abundant ;  it  is  perspicuous  ;  it  is 
adapted  to  our  own  feelings  ;  and  it  is  always  at  hand  while 
we  read  the  scriptures  and  reflect  upon  their  contents.  It  is 
not  to  the  experience  of  men  w^ho  may  possibly  deceive  you 
by  false  representations,  relating  w^hat  they  never  saw  or  felt: 
it  is  not  a  romantic  tale,  composed  ingeniously  in  order  to 
please  or  amuse  ;  a  tale  partial  in  its  statements,  exaggerated 
in  its  assertions,  or  embellished  by  hyperbolical  metaphor, 
the  suggestion  of  a  morbid  fancy :  it  is  the  experience  of  men 
whose  personal  piety  is  attested  by  the  omniscient  God  ;  and 
whose  expressions,  in  declaring  it,  are  all  guided  by  inspira- 
tion of  the  Holy  Ghost.  It  is  to  the  scriptural  experience  we 
refer  you  for  proof  and  for  example.  The  saints  described 
in  divine  revelation,  were  in  the  habit  of  exercising  "  the  as- 
surance of  salvation."  Those  expressions,  which  are  de- 
scriptive of  the  pious  sentiments  of  believers  on  this  interest- 
ing subject,  and  not  limited  in  their  use  to  favoured  or  dis- 
tinguished individuals,  are  enough  to  show,  that  the  convie- 
tion  is  common  to  a  great  many,  and  that  it  proceeds  upon 
the  principle  of  the  true  religion,  without  being  dependent  upon 
any  special  revelation  to  a  single  person  under  peculiar  cir- 
cumstances. Such  is  the  case,  in  a  very  remarkable  manner, 
with  the  language  of  modest  confidence  and  affectionate  trust 
ascribed  to  the  church,  in  her  collective  character,  by  the 
writer  of  that  fine  dramatic  poem,  called  the  song  of  songs. 
"  I  sat  down  under  his  shadow  Avith  great  delight,  and  his 
fruit  was  sweet  to  my  taste.  He  brought  me  to  the  banquet- 
ing-house,  and  his  banner  over  me  was  love.  His  left  hand 
is  under  my  head,  and  his  right  hand  doth  embrace  me. 
My  beloved  is  mine,  and  I  am  his  ;  I  am  my  beloved's,  and 
his  desire  is  towards  me.  This  is  m}^  beloved,  and  this  is 
my  friend,  O  daughters  of  Jerusalem."  In  the  book  of 
Psalms  too,  the  experience  of  the  saints  is  represented  in  all 
its  changes;  and  the  language  of  full  assurance  is  frequently 
put  in  the  mouth  of  the  children  of  Zion.  "  Thou  art  my 
hope,  O  Lord  God :  thou  art  my  trust  from  my  youth.  I 
will  hope  continually,  and  will  yet  praise  thee  more  and 
more.  Yea,  though  I  walk  through  the  valley  of  the 
shadow  of  death,  I  will  fear  no  evil,  for  thou  art  with  me : 

13* 


150  ASSURANCE   OF   A   SAVING 

thy  rod  and  thy  staff,  they  comfort  me,  Surely,  goodness 
and  mercy  shall  follow  me  all  the  days  of  my  life :  and  I 
will  dwell  in  the  house  of  the  Lord  for  ever.  Thou  shalt 
guide  me  with  thy  counsel,  and  afterwards  receive  me  to 
glory." 

If  it  be  possible  that  any  doubt  should  yet  remain,  I  be- 
seech you,  my  hearers,  to  attend  to  the  words  of  Job.  You 
will  admit  that  he  spoke  the  language  of  assurance  in  the 
midst  of  his  afflictions.  Yea,  while  he  felt  the  terrors  of  the 
Almighty,  fencing  up  his  ways,  and  setting  darkness  in  his 
paths ;  when  his  kinsfolks  failed,  and  his  familiar  friends  had 
forgotten  him  ;  when  the  maids  of  his  house  counted  him  for  a 
stranger,  and  his  servants  answered  not  to  his  call ;  when  his 
breath  had  become  strange  to  his  very  wife,  though  he  en- 
treated her  for  the  children's  sake  of  his  own  body,  even  then, 
he  said,  "  I  know  that  my  Redeemer  liveth,  and  that  he  shall 
stand  at  the  latter  day  upon  the  earth :  and  though  after  my 
skin  worms  destroy  this  body,  yet  in  my  flesh  shall  I  see 
God."  Job  was  persuaded  of  his  salvation :  for  the  root  of 
the  matter  tvas  found  in  him. 

David,  the  son  of  Jesse,  was  long  subjected  to  trouble  and 
sorrow.  Hunted  like  a  roe  of  the  forest,  and  exposed  with- 
out shelter  to  the  mountain  storm,  he  lifted  up  his  eyes 
to  the  place  on  high  where  his  Father  and  his  God  hath 
established  his  throne ;  and  he  felt  and  expressed  a  confi- 
dent persuasion  of  being  himself  admitted  to  the  celestial 
city.  "Arise,  O  Lord  ;  disappoint  the  wicked  ;  deliver  my 
soul.  As  for  me,  I  will  behold  thy  face  in  righteousness:  I 
shall  be  satisfied  when  I  awake  with  thy  likeness."  Indeed, 
pious  men  whose  names  are  mentioned  in  sacred  history, 
knew  as  did  Isaiah  the  prophet,  that  assurance  of  salvation  is 
attainable  in  this  life  ;  they  knew  that  the  ivork  of  righteous- 
tiess  is  peace;  and  the  effect  of  righteousness  quietness  and  as- 
surance for  ever. 

Abraham,  who  by  faith  sojourned  in  the  land  of  promise 
as  a  strange  country,  dwelling  in  tabernacles  with  Isaac  and 
Jacob  the  heirs  of  the  same  promise,  looked  for  a  city  which 
hath  foundations,  whose  builder  and  maker  is  God  ;  and  per- 
suaded of  his  interest  in  the  heavenly  country,  confessed  him- 
self a  pilgrim,  although  at  the  same  time  the  heir  of  the  land 
of  Canaan.  Moses  esteemed  the  reproach  of  Christ  greater 
riches  than  the  treasures  in  Egypt:  for  he  had  respect  unto 
the  recompense  of  the  reward,  which  he  confidently  expected 
from  the  invisible  God,  at  the  end  of  his  life. 


INTEREST   IN    CHRIST.  151 

The  experience  of  New  Testament  believers  is  still  more 
plainly  expressed.  The  apostle  Paul  will  serve  as  an  exam- 
ple. Behold  him  struggling-  with  temptations,  striving  to 
keep  under  the  body,  contending  with  persecutors,  and  buf- 
feted by  a  messenger  of  Satan.  Confessing  himself  in  bodily 
presence  weak,  and  in  speech  contemptible,  no  man  better 
understood  than  he  the  vanity  of  boasting  in  created  strength. 
You  see  him,  however,  a  soldier  of  the  cross,  still  under 
arms,  and  surrounded  by  innumerable  enemies.  Fearless,  he 
predicts  the  result  of  the  combat.  Knowing  the  power  of 
him  in  wham  he  had  believed  ;  and  certain  of  his  protection, 
he  speaks  the  language  of  assurance,  and  hurls  defiance  at 
every  creature  in  the  universe.  These  are  his  triumphant 
assertions  in  behalf  of  all  the  saints.  "  We  are  more  than 
conquerors  through  him  that  loved  us.  For  I  am  persuaded, 
that  neither  death,  nor  life,  nor  angels,  nor  principalities,  nor 
powers,  nor  things  present,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature,  shall  be  able  to  separate  us 
from  the  love  of  God,  which  is  in  Christ  Jesus  our  Lord."* 
Upon  another  occasion,  he  declares  his  assurance  of  future 
felicity,  and  his  willingness,  nay,  his  ardent  desire  in  conse- 
quence of  his  assurance,  to  be  released  from  the  body,  that  he 
might  immediately  enter  upon  the  heavenly  enjoyment.  "  For 
we  hioio  that,  if  our  earthly  house  of  this  tabernacle  were 
dissolved,  we  have  a  building  of  God,  an  house  not  made 
with  hands,  eternal  in  the  heavens:  for  in  this  we  groan,  ear- 
nestly desiring  to  be  clothed  upon  with  our  house  which  is 
from  heaven. t  For  to  me  to  live  is  Christ,  and  to  die  is  gain 
— I  am  in  a  strait  betwixt  two,  having  a  desire  to  depart, 
and  to  be  with  Christ ;  which  is  far  better.J  For  I  am  now 
ready  to  be  offered,  and  the  time  of  my  departure  is  at 
hand.  I  have  fought  a  good  fight,  I  have  finished  my  course, 
I  have  kept  the  faith :  henceforth,  there  is  laid  up  for  me  a 
crown  of  righteousness,  ivhich  the  Lord,  the  righteous  Judge, 
shall  give  me  at  tho.t  dayP^ 

II.  I  shall  now  lay  down  some  'principles  which  must  be 
taken  for  granted,  in  all  accurate  examinations  of  our  own. 
religious  state. 

In  the  first  part  of  this  discourse,  I  have  endeavoured,  I 
hope  not  unsuccessfully,  to  prove,  from  the  scriptures,  that  as- 
surance of  salvation  is  attainable  by  Christians  :  it  is  of  course 
a  duty  incumbent  upon  you  to  ascertain  for  yourselves,  what 

*  Rom.  viii.  37—39.  1 2  Cor.  v.  1,  2. 

X  Phil.  i.  21,  23.  2  §  Tim.  iv.  6—8. 


152  ASSURANCE   OF    A    SAVING 

is  your  present  state,  as  to  personal  godliness.  I  speak  to 
each  of  you  as  a  friend  speaketh  to  a  friend,  plainly  and  af- 
fectionately :  Are  you  a  Christian  ?  Are  you  sure  that  your 
sins  are  pardoned  ?  Are  you  sure  that  to  die  would  be  your 
gain  ?  Come,  brethren,  let  us  reason  together,  on  this  inter- 
esting subject.  Some  of  you  are,  perhaps,  too  melancholy, 
and  afraid  of  assuring  your  hearts  before  the  Lord.  Some 
of  you,  on  the  other  hand,  may  have  more  confidence  in  your 
state,  than  its  attainments  warrant:  none  of  you  can  be  in- 
jured by  taking  a  review  of  the  evidence  upon  which  you 
have  rested  your  present  estimate  of  your  own  personal  reli- 
gion ;  let  us  therefore,  all  consider  attentively  four  plain  prin- 
ciples which  ought  to  be  taken  for  granted,  and  kept  in  remem- 
brance in  all  seasons  of  self-examination.  Such  is  true  reli- 
gion, that  any  one  part  of  it  is  decisive  evidence  of  character — 
There  is  great  variety  in  Christian  attainments — God  effectu- 
ally calls  his  people  under  very  diversified  circumstances — 
In  self-examination,  as  in  other  cases,  the  aid  of  the  divine 
Spirit  is  necessary  to  a  happy  issue. 

All  these  principles  are  not  only  capable  of  proof:  but 
they  are  also  necessarily  implied  in  that  investigation  which 
the  believer  institutes  in  order  to  ascertain  the  spirituality 
of  his  own  character  and  conduct.  This  will  appear  from 
a  cursory  survey  of  the  ground  which  each  of  them  actually 
covers. 

1.  Such  is  the  nature  of  true  godliness,  that  any  one  gra- 
cious exercise  is  conclusive  evidence  of  piety.  Whatsoever 
is  born  of  the  Jiesh  is  Jlesh  ;  and  iDliatsoevcr  is  born  of  the 
Spirit  is  spirit.  But  to  be  spiritually  minded  is  life  and 
peace. 

The  most  pious  and  practical  teachers  of  Christianity  have 
been  in  the  habit  of  directing  inquiring  minds  to  try  their 
own  state  in  regard  to  true  religion  upon  this  principle,  as- 
suring them  that  a  few  good  evidences^  well  understood,  are 
perfectly  sufficient  to  determine  the  great  question  of  a  saving 
interest  in  Christ.  The  advice  is  judicious  and  discreet ;  and 
has  undoubtedly  been  suggested  by  correct  views  of  the  na- 
ture of  religion,  and  of  the  character  of  the  human  mind. 
Those  teachers,  however,  who  labour  either  to  bring  into 
disgrace  the  doctrine  of  personal  assurance,  or  at  least  to  give 
it  a  foundation  which  is  not  evangelical,  have  with  more  zeal 
than  discretion  denied  this  maxim,  and  have  diligently  incul- 
cated an  opposite  opinion.  They  have  reprobated  the  idea 
of  the  sufficiency  of  a  few  evidences  of  Christian  character : 


mXEREST   IN    CHRIST.  153 

and  yet,  such  is  always  the  difficulty  of  being  consistently- 
erroneous  without  travelling  very  far  from  the  regions  of 
truth,  that  of  the  numerous  evidences  recommended  by  them- 
selves, each  is  represented  as  in  itself  decisive.  The  apostle 
John  evidently  acted  upon  the  principle  which  I  have  stated: 
for  he,  in  the  chapter  from  which  I  have  taken  the  text,  spe- 
cifies a  certain  part  of  Christian  character, — complacency  in 
the  pious  ;  and  declares  that  it  is  a  sufficient  evidence  of  a 
state  of  grace. 

Philosophers,  and  what  ought  to  be  of  equal  weight  in  the 
formation  of  our  sentiments,  all  men  of  common  sense  in  the 
business  of  life,  proceed  upon  this  principle,  in  determining, 
from  certain  well-known  characters,  the  class  to  which  a  par- 
ticular thing  belongs.  Without  any  knowledge  of  compara- 
tive anatomy,  as  it  is  studed  in  the  medical  schools,  a  peasant 
would  decide,  at  sight  of  a  human  hand  or  foot,  that  the 
member  belonged  to  a  fellow-creature  of  his  own.  Children 
learn  to  classify  at  a  very  early  age. 

Those  who  have  made  any  proficiency  in  the  science  of 
mind,  know  how  difficult  it  is  to  introduce  demonstration 
into  metaphysical  studies  ;  and  if  there  be  any  thing  obscure 
or  indistinct  attached  to  the  discussion  and  classification  of 
mental  phenomena,  when  man  is  viewed  merely  as  a  reason- 
able creature,  it  must  be  much  more  hazardous  to  pretend 
to  a  complete  comprehension  of  all  his  faculties  and  opera- 
tions, when  regarded  in  the  light  of  Christian  philosophy, 
not  merely  as  man,  but  as  one  who  has  fallen  into  total  de- 
pravity, and  has  been  recovered  to  a  new  and  spiritual  nature 
and  life.  It  is  of  course  necessary,  if  we  decide  at  all  upon 
our  own  spiritual  character,  that  we  do  it  from  a  knowledge 
of  some  of  its  attributes.  We  should  never  have  assurance 
of  eternal  life,  were  we  to  wait  for  a  perfect  acquaintance 
with  all  the  powers  of  our  own  soul,  and  with  all  their  quali- 
ties. It  is  easier  to  examine  a  few  witnesses  to  satisfaction, 
than  to  determine  a  case  upon  testimony,  which  is  not  only 
muhiplied  and  complicated,  but  is  even  endless. 

The  very  nature  of  the  life  of  piety,  however,  effectually 
precludes  the  necessity  of  such  indefiniteness  in  determining 
the  question  to  which  we  refer.  It  is  a  spiritual  life,  distinct 
in  its  nature  and  exercises  from  any  thing  appertaining  to 
the  natural  man :  and  whatsoever  is  evidence  of  such  life 
at  all  existing,  is  evidence  of  regeneration  by  the  Spirit;  and 
of  course,  it  is  evidence  of  a  justified  state  :  for  there  is  no  con- 
demnation  to  them  that  are  i?i  Christ  Jesus,  who  loalk  7iot  after 


154  ASSURANCE    OF   A    SAVING 

the  fleshy  hut  after  the  Spirit.  U  grace  should  exist  in  the 
soul,  though  only  as  the  grain  of  mustard  seed,  or  as  the 
handful  of  leaven,  it  will  inevitably  increase  :  being  confident 
of  this,  that  he  icho  began  the  good  ivork  will  carry  it  on  to  the 
day  of  Jesus  Christ.  No  one  grace  of  the  Spirit  is  ever  alone 
in  the  soul;  for  the  change  efTected  in  conversion  by  the 
Holy  Ghost  is  a  change  of  nature,  and  extends  to  all  iht  facul- 
ties of  the  moral  constitution ;  to  all  the  exercises  of  the  ra- 
tional creature. 

Indulgence  in  those  habits  and  transgressions,  which  in- 
dicate the  total  dominion  of  the  corruption  of  nature,  are  evi- 
dence that  no  saving  change  has  taken  place  •,  for  whosoever 
ahideth  in  him  sinneth  not.  By  the  very  same  rule,  he  who 
from  spiritual  motives  relinquishes  one  evil  course,  relin- 
quishes also  all,  so  far  as  his  spirituality  prevails  over  innate 
corruption  ;  for  ivhosoever  is  born  of  God  doth  not  commit  sin; 
for  his  seed  remaineih  in  him :  and  he  cannot  sin.,  because  he 
is  born  of  God.  It  is  perfectly  true,  that  he  that  sinneth  in 
one  point  against  the  law,  is  guilty  of  all ;  because  he  resists 
that  authority  from  which  the  whole  law  derives  its  binding 
power :  but  it  is  equally  true,  that  he  who  exercises  any 
grace  of  the  gospel,  has  the  seed  of  all  the  graces  planted  in 
him,  and  cultivated  by  the  Spirit  of  God.  By  the  law  is  the 
kno\vledo-e  of  sin  ;  but  life  and  immortality  are  brought  to 
light  by  the  gospel.  Such  then  is  the  nature  of  the  Chris- 
tian's new  life,  that  any  one  gracious  exercise,  well  ascertained, 
warrants  you  in  the  conclusion,  I  am  born  of  God. 

2.  There  is  great  variety  of  Christian  attainments  ;  and  this 
fact  must  be  remembered  by  him,  who  would  succeed  in  self- 
examination. 

In  a  congregation  met  for  the  public  worship  of  God,  ac- 
cording to  the  laudable  practice  which  obtains  in  Christian 
countries,  it  is  reasonable  to  expect  that  we  shall  find  many 
descriptions  of  character.  Here,  v/e  meet  together,  the  rich 
and  the  poor,  the  young  and  the  old,  the  man  of  leisure  and 
the  man  of  business.  Here,  we  meet  those  who  have  made 
a  public  profession  of  religion,  and  many  who  have  not  as 
yet  approached  under  the  oath  of  God,  the  table  at  which  the 
saints  enjoy  the  communion.  The  bride,  the  Lamb's  wife, 
and  the  daughters  of  Jerusalem,  enter  together  into  the  sanc- 
tuary. Real  Christians,  too,  whether  they  have  or  have  not 
made  a  public  profession,  exhibit  great  variety  of  religious 
attainments:  and  the  standard  of  one  will  not  answer  to  as- 
certain the  measure  of  another.     There  is,  it  is  true,  one  rule 


INTEREST   IN   CHRIST.  155 

by  which  all  cases  must  be  tried  and  judged,  the  word  of  the 
living  God ;  but  this  rule  itself  describes  a  variety  of  graces, 
and  of  degrees  in  each  of  these  graces,  which  it  is  necessary 
to  understand  and  to  compare  with  our  own  experience.  The 
difficulty  lies  in  judging  impartially  according  to  that  rule. 
It  requires  attention  and  discernment,  to  ascertain  the  facts 
in  our  own  case,  to  ascertain  the  law  as  it  is  laid  down  in  the 
scriptures,  and  to  apply  correctly  the  unerring  standard  to 
that  of  which  we  are  conscious  in  our  own  minds. 

It  is  impossible  not  to  be  influenced,  in  some  measure,  by 
the  estimate  which  we  form  of  the  religious  character  of 
others.  Your  opinion  of  one  is  too  high ;  and  comparing 
that  opinion  with  your  own  attainments,  you  are  discouraged. 
Your  opinion  of  another  is  too  low ;  and,  upon  comparison, 
pride  starts  up  in  your  own  heart.  One  of  your  acquaint- 
ances is  intelligent,  and  of  superior  integrity  and  tenderness 
in  all  the  concerns  of  religion.  You  make  this  the  criterion 
of  godliness,  and  again  you  despair  of  your  own  piety.  Ano- 
ther is  childish,  and  frail,  and  disorderly  ;  again  you  become 
too  confident  of  your  personal  goodness. 

"  Now  concerning  spiritual  gifts,  brethren,  I  would  not 
have  you  ignorant."  One  is  distinguished  by  his  humility, 
another  by  his  charity,  a  third  by  his  patience,  a  fourth  by 
his  joy.  One  is  zealous,  and  another  is  deliberate  and  con- 
stant, Let  not  these  diversified  gifts  confound  you,  or  render 
your  exertions,  to  understand  your  own  character,  abortive. 
''  There  are  diversities  of  gifts,  but  the  same  spirit.  And 
there  are  differences  of  administrations,  but  the  same  Lord. 
And  there  are  diversities  of  operations,  but  it  is  the  same  God 
which  worketh  all  in  all."*  Beware  that  the  variety  of  objects 
does  not  occasion  an  indistinctness  of  perception  and  a  con- 
fusion of  ideas  that  may  prevent  a  discovery,  in  endeavouring 
to  find  what  is  the  religious  state  of  your  own  souls.  Great 
attainments  do  not  belong  to  babes  in  grace  ;  and  you  would 
be  only  practising  a  deception  upon  yourselves,  should  you 
expect  to  find  in  every  true  believer  the  meekness  of  Moses, 
the  wisdom  of  Solomon,  the  mild  but  stubborn  and  uniform 
integrity  of  Samuel  the  prophet,  and  the  triumphant  assurance 
of  Paul  the  apostle. 

The  circumstances  of  the  times  have  an  effect  upon  Chris- 
tian attainments.  They  have  so,  as  moral  causes  influencing 
temper  and  conduct ;  and  still  more,  as  considered  by  the  om- 
niscient God  in  the  distribution  of  his  gifts  of  grace — He 
*  1  Cor.  xu,  1,  4—6. 


156  ASSURANCE    OF    A    SAVING. 

adopts  the  rule,  as  your  day  is,  so  shall  your  strength  be.  In 
times  of  persecution,  boldness,  prudence,  and  fortitude,  are 
peculiarly  required  and  provided.  In  times  of  abounding 
error,  there  is  need  of  discrimination  and  fidelity  ;  for  heresy 
comes  that  they  ivho  are  approved^  as  being  of  the  truth,  may 
he  made  manifest*  In  times  of  general  devotional  excite- 
ment, extraordinary  emotion  is  no  certain  sign  of  piety.  So- 
cial sensibility  is  infectious  ;  but  true  religion  is  by  the  grace 
of  God.  Crowds  may  ignorantly  weep  at  hearing  of  the  suf- 
ferings of  Jesus  Christ,  who  under  other  circumstances  would 
cry  o°ut  for  their  idols.  The  condition  of  body  has  itself  an 
influence  in  producing  the  varieties  of  Christian  exercises. 
The  same  holy  principles  may  operate  upon  the  bedridden 
female,  and  the  vigorous  and  healthy  missionary  of  the  cross; 
but  the  mild  and  silent  endurance  of  the  one,  is  distinguished 
from  the  calculating  and  enterprising  spirit,  and  the  ceaseless 
activity  of  the  other. 

You  would  require,  in  a  special  manner,  to  remember, 
that  there  are  different  degrees  of  grace,  when  you  compare 
yourselves  with  the  saints  set  before  us  in  scripture  as  an  ex- 
ample. How  vastly  different  the  attainments  of  the  apostles 
before  and  after  the  day  of  Pentecost.  Who  would  take  for 
the  same  person,  that  stood  trembling  at  the  door  of  the  high 
priest's  palace,  when  the  maid-servant  of  Caiaphas  charged 
him  with  being  a  Christian,  that  Peter,  who,  in  the  assembly 
of  Priests,  and  Rulers,  and  Elders,  in  the  presence  of  Caia- 
phas himself,  said,  "  Be  it  known  unto  you  all,  that  Jesus 
Christ,  whom  ye  crucified,  God  raised  from  the  dead.  This 
is  the  stone  which  was  set  at  nought  of  you  builders,  which 
is  become  the  head  of  the  corner.  Neither  is  there  salvation 
in  any  other?"! 

The  saints  under  the  Old  Testament,  it  must  also  be  con- 
sidered, lived  under  a  different  dispensation.  The  measure  of 
their  inward  piety  is  in  those  cases  which  are  extraordinary ^ 
(and  these  are  most  conspicuous)  too  high  for  the  ordinary 
standard  of  common  Christians  ;  but  the  measure  of  their 
doctrinal  information,  and  their  outward  character  as  mem- 
bers of  society,  do  not  furnish  a  correct  criterion  of  evangeli- 
cal intelligence  and  morality.  They  had  not  so  clear  and 
copious  a  revelation  as  we  possess :  nor  were  the  laws  of  so- 
cial religion  so  plain,  so  spiritual,  or  so  well  understood,  as 
they  are  since  the  promulgation  of  the  New  Testament. 
Among  them  that  are  born  of  zvomen,  there  is  not  07ie  greater 
*  I  Cor.  xi.  19.  t  Acts  iv,  6—12, 


INTEREST   IN    CHRIST.  157 

than  John  the  Baptist^  nevertheless^  he  that  is  least  hi  the  king- 
dom of  heaven^  is  greater  than  he.  The  character  of  Abra- 
ham, of  David,  and  of  Solomon,  as  it  respects  the  several  de- 
grees of  inward  holiness  and  spiritual  mindedness,  is  too  high 
a  criterion  for  the  state  of  our  gracious  affections ;  but  in  out- 
ward domestic  deportment,  these  saints  are  in  some  instances 
by  far  too  low  examples  for  our  imitation.  No  decent  religi- 
ous society  would  now  receive  into  the  visible  communion  of 
the  church,  the  Father  of  the  faithful,  while  keeping  Hagar 
as  a  concubine,  David  with  his  numerous  wives,  or  Solomon 
his  son,  notwithstanding  their  piety,  their  inspiration,  their 
eminence,  their  wisdom,  and  the  certainty  of  their  title  to  the 
kingdom  of  God  in  heaven.* 

3.  God  effectually  calls  his  redeemed  children,  in  different 
periods  of  life,  and  under  different  circumstances. 

Regeneration  is  in  all  instances  the  same  holy  change,  and 
religion  itself  is  in  all  men  the  same  ;  yet  it  is  necessary,  in 
surveying  the  ground  upon  which  the  saints  build  their  as- 
surance of  salvation,  to  advert  to  the  different  circumstances 
under  which  the  grace  of  God  was  in  the  first  instance  com- 
municated. Some  saints  have,  in  the  very  circumstances  of 
their  conversion  to  God,  certain  means  of  ascertaining  their 
own  state — peculiar  means  which  are  not  common  to  others. 
Some  of  the  elect  are  regenerated  in  their  infancy — Some,  in 
advanced  years,  are  suddenly,  and  as  if  it  were  by  miracle, 
changed  in  their  sentiments  and  affections — and  some  are  so 
gradually  instructed  in  Christian  doctrine  and  morals,  that 
the  precise  time  of  spiritual  quickening  is  not  to  be  discovered 
by  the  most  careful  reflections. 

Infants  are  not  capable  of  understanding  the  doctrines  of 
divine  revelation,  or  of  exercising  faith  on  the  testimony  of 
God  :  they  know  not  their  own  relation  to  the  moral  law,  the 
nature  of  sin,  of  holiness,  of  pardon,  and  of  penitence.  The 
formation  and  execution  of  the  covenant  of  grace  are  as  far 
from  the  reach  of  their  intellectual  faculties  as  are  the  rules 

*  The  Church  of  God  is  a  society  formed  by  divine  direction ;  and 
under  the  New  Testament,  the  several  members  are  to  be  governed  by 
the  precepts  and  rules  of  the  New  Testament.  Specified  characters  are 
associated  ecclesiastically  upon  specified  principles  and  for  specified  pur- 
poses. Next  to  the  error,  that  the  seals  of  the  covenant  are  to  be  dis- 
pensed to  those  who  are  apparently  unholy,  or  confessedly  unsanctified, 
there  is  none  more  subversive  of  the  good  order  of  the  church,  than  the 
en'or  so  common,  that  grace  in  the  heart,  in  any  degree,  is  the  criterion  of 
church  membership.  True  believers  often  commit  ojfences  which  require 
censure,  even  to  exclusion  from  sealing  ordinances. 

u 


158  ASSURANCE   OF    A    SAVING 

of  civil  society,  or  the  arts  of  the  husbandman  and  the  manu- 
facturer. The  child  is,  however,  man,  in  miniature ;  and 
has  the  capacity  of  being  gradually  instructed  in  language, 
in  science,  and  in  arts,  in  proportion  as  time  promotes  the  de- 
velopement  of  innate  genius.  He  has  in  like  manner  the 
capacity  of  being  renewed  and  sanctified,  whensoever  the 
Holy  Spirit  chooses  to  produce  this  saving  change  upon  him : 
and,  in  proportion  as  the  rationol  faculties  are  exercised  and 
unfolded,  the  converted  child  will  display  the  graces  of  re- 
pentance towards  God  and  faith  in  our  Lord  Jesus  Christ. 
The  same  divine  power,  that  causes  the  bones  to  grow  in  the 
womb  of  her  that  is  with  child,  and  breathes  into  the  infant 
nostrils  the  breath  of  life,  is  perfectly  competent  to  the  spirit- 
ual renovation  of  the  living  soul.  Jeremiah  the  prophet  was 
sanctified  before  he  came  forth  from  the  womb  ;*  and  John,  the 
forerunner  of  Messiah,  was  filled  with  the  Holy  Ghost^  even 
from  his  mother's  womb.j  The  ordinances  of  the  covenant  of 
promise,  under  its  various  dispensations,  dispensed  to  children 
in  their  earliest  days,  and  as  they  grew  up  before  the  Lord, 
appear  to  me  also  to  be  predicated  upon  this  principle,  that 
children  are  capable  of  being  born  again  ;  and  of  course,  pi- 
ous parents  have  not  only  a  right,  in  submission  indeed  to  di- 
vine sovereignty,  to  expect  a  blessing  upon  domestic  instruc- 
tion ;  but  also  to  exercise  a  hope  that  those  of  their  offspring 
who  are  called  away  to  the  world  of  spirits  before  they  arrive 
at  years  of  maturity,  have,  in  fact,  been  renewed  in  their 
minds  before  they  were  snatched  ofT  from  the  evil  to  come.J 

*  Jer.  i.  5.  t  Luke  i.  15. 

X  By  this  hope  alone  we  can  satisfactorily  explain  the  problem,  2  Sam. 
xii.  15,  23.  David  seemed  inconsolable  while  his  beloved  child  lay  under 
the  agonies  of  a  mortal  disease ;  but  so  soon  as  he  was  informed  of  the 
death  of  his  infant,  he  arose  from  the  earth,  "washed  and  anointed  him- 
self, came  into  the  house  of  the  Lord,  and  worshipped  :  then  he  came 
into  his  own  house,  and  he  did  eat."  His  conduct  appeared  inexplicable 
to  his  domestics :  but  he  himself  explains  the  principles  upon  which  he 
acted.  "  He  said.  While  the  child  was  yet  alive,  I  fasted  and  wept:  for 
I  said,  who  can  tell  whether  God  will  be  gracious  to  me,  that  the  child 
may  live  1  But  7ioiv  he  is  dead,  wherefore  should  I  fast  ?  can  I  bring  him 
back  again  "?     1  shat-l  go  to  him,  but  he  shall  not  return  to  me." 

The  prophet  David  knew  that  there  is  no  knowledge  in  the  grave. 
He  was  one  of  those  who  by  faith  obtained  the  promise  of  the  resurrec- 
tion, and  desired  to  see  the  heavenly  country.  To  him  it  could  be  no 
consolation  to  go  down  with  his  child  to  perpetual  oblivion.  To  the 
heavenly  city  he  was  himself  going ;  and  where,  he  by  faith  expected  to 
be  ;  there  he  expected  to  meet  his  infant  offspring.  I  shall  go  to  him. 
The  pious  parent  had  assurance  of  his  own  salvation,  and  he  is  confident 
also  of  the  safety  of  his  departed  child.  How  different  from  this  was 
his  conduct,  how  vastly  diflerent  his  expressions,  at  the  death  of  another 


INTEREST   IN   CHRIST.  159 

The  words  of  our  Redeemer  seem  also  to  convey  this  idea  • 
and  considered  in  connection  with  his  action  at  the  time,  give 

son,  the  profane  Absalom  1  2  Sam.  xviii.  33.  "  And  the  king  was  muck 
moved,  and  icept — thus  he  said,  O  my  son  Absalom  !  my  son,  my  son  Ab- 
salom !  would  God  I  had  died  for  thee,  O  Absalom,  my  son,  my  son  !" 

The  salvation  of  his  child  was  not  revealed  to  David  by  any  special 
private  revelation.  All  pious  parents  have  reason  to  believe,  that  their  chil- 
dren, dying  in  infancy,  shall  be  saved  in  Jesus  Christ.  That  you  may 
have  such  confidence,  discard,  1.  prejudices.  It  is  not  any  virtue  in  your 
own  desires;  it  is  not  any  merit  in  your  prayers;  it  is  not  the  efficacy  of 
baptism,  that  gives  a  right  to  this  confidence. 

2,  Reject  false  reasonings,  that  are  employed  to  allay  parental  grief — 
It  is  not  their  personal  innocency  that  can  save  their  souls :  if  this  cannot 
save  the  infant  from  perverseness,  from  pain,  and  from  death,  it  cannot 
save  fi-om  future  misery.  Besides,  if  they  are  not  guilty  before  God, 
there  is  no  room  for  their  having  any  part  in  the  atonement  made  by 
Jesus  Christ.     The  whole  have  no  need  of  the  physician. 

3.  Reject  inconclusive  probabilities.  They  do  not  warrant  our  faith 
and  our  hope.  That  all  who  die  in  infancy  shall  be  happy  in  heaven  is 
nowhere  declared  in  divine  revelation.  Granting  that  all  are  judged  ac- 
cording to  their  works— that  children  have  done  no  injury  in  this  world 
—that  the  number  of  the  saved  would  be  greatly  increased  by  including 
all  infants;  still,  this  is  only  probability;  and  our  knowledge  is  too 
superficial  to  warrant  any  positive  conclusion.  Revelation  is°our  only 
sure  guide. 

Christian  hope  rests  only  on  Christ  himself:  and  in  the  revelation  of 
the  covenant  of  grace  v/e  have  the  only  ground  of  faith  and  confidence. 
This  is,  in  the  present  case,  the  ground  of  the  pious  parent's  confidence. 
To  the  impious  there  is  no  hope. 

The  promise  of  God  secures  the  salvation  of  the  offspring  of  beUevers, 
dying  in  infancy.  My  argument  is  this.  A  general  promise  covers  all 
cases,  which  are  not  excepted  by  him  who  promised :  and  where  there  is 
no  exception,  there  is  ground  of  faith.  But  the  promise  of  God  is  eter- 
nal life  in  Jesus  Christ ;  and  there  is  no  exception,  not  one,  in  relation  to 
those  children  of  believers  who  die  in  infancy.  Heb.  ix.  15.  Christ  suf- 
fered, that  they  which  are  called  might  receive  the  promise  of  eternal  inker- 
itance.  Tins  very  promise,  Acts  ii.  39.  is  unto  you,  and  to  your 
CHILDREN.  _  It  is  not  to  the  Jew  only ;  but  also  to  as  viany  as  are  called i 
and  these  being  called,  it  is  of  course  to  their  children.  To  the  operation 
of  the  promise  there  is  no  possible  exception,  but  an  unbelieving  rejection 
of  It.  Those  professors,  who  die  in  unbehef,  are  not  interested  in  the 
promise:  but  the  children  of  believers,  who  do  not  live  to  reject  by  unbelief 
this  promise,  are  included  in  its  blessings.  I  have,  therefore,  'the  same 
ground,  the  self-same  foundation,  to  believe  in  the  salvation  of  my 
children,  who  have  not  rejected  the  covenant  of  grace,  as  to  believe  in  my 
own  salvation,  who  have  embraced  that  covenant.  I  have  the  same 
promise  in  both  cases.  It  is  first  to  me,  and  then  to  my  children  :  and  I 
know,  if  any  of  my  children  are  not,  in  fact,  in  the  covenant  of  grace, 
they  will  not  leave  this  world  until  they  have  in  their  own  souls  rejected 
the  promise,  and  put  themselves  among  those  who  are  excepted  by  the 
promiser  from  the  blessing.  The  wisdom  of  God— the  constitution  of 
the  church— the  hopes  of  the  saints— the  general  scope  of  scripture,  con- 
firm this  exposition  of  God's  promise. 


160  ASSURANCE   OF    A   SAVING 

US  reason  to  conclude,  that,  as  our  infant  children  are  placed 
by  divine  goodness  along  with  ourselves  in  the  visible  church, 
so,  too,  unless  it  shall  actually  appear  that  they  have,  by  their 
personal  misconduct,  cast  themselves  out,  they  shall  enter  into 
the  celestial  enjoyments  of  that  kingdom  of  the  God  of  hea- 
ven, which  is  visibly  dispensed,  under  an  outward  economy, 
to  his  people  while  yet  on  earth.  Mark  x.  13 — 16.  "And 
they  brought  young  childroi  to  him  ;  and  his  disciples  rebuked 
those  that  brought  them :  but  Jesus,  when  he  saw  it,  was 
much  displeased,  and  said  unto  them,  Suffer  the  little  children 
to  come  unto  me,  and  forbid  them  not :  for  of  such  is  the  king- 
dom  of  God — Ami  he  took  them  iq)  in  his  amis,  put  his  hajids 
upon  them^  and  blessed  them.'''' 

It  seems,  therefore,  not  to  admit  of  a  doubt,  that  their  cir- 
cumcision, their  baptism,  the  prayers  of  their  parents  and 
their  pastors  with  the  whole  church,  have  in  many  instances 
been  blessed,  as  means  of  grace  to  httle  children,  before  their 
own  rational  faculties  had  attained  to  that  maturity,  which  is 
necessary  for  understanding  and  remembering  the  time  or 
manner  of  their  conversion  from  a  state  of  nature  to  a  state 
of  grace.  This  mode  of  bringing  home  to  the  great  Shepherd 
the  lambs  of  his  fold,  seems  to  be  more  congenial  with  the 
order  of  his  kingdom,  than  the  sudden  incursions  which  are 
made  into  the  territory  of  the  god  of  this  world,  in  order  to 
pluck  the  prey  from  the  mighty,  and  bring  a  stranger  into 
the  commonwealth  of  Israel.  The  mode  of  conversion,  al- 
luded to  in  the  latter  case,  is  indeed  more  remarkable ;  but 
this  fact  indicates,  that  it  is  somewhat  extraordinary  ;  and 
confirms  the  idea,  that  in  well  regulated  churches,  where 
piety  is  cultivated  by  the  pure  preaching  of  evangelical  truth, 
the  ordinary  means  of  growth  are  the  noiseless  conversion 
of  the  children  of  Zion  to  the  image  of  him  that  created  them. 
Thus,  the  church  herself  furnishes,  by  the  blessing  of  God, 
from  the  families  in  her  fellowship,  the  greater  part  of  those 
godly  men,  who  maintain  her  interest  and  her  strength. 
The  promise  annexed  to  that  commandment,  which  prohibits 
unauthorized  forms  of  religious  worship,  the  second  precept 
of  the  moral  law,  furnishes  a  confirmation  of  my  remark  :* 
and  actual  history  gives  ample  testimony  in  its  support. 

*  Exod.  XX.  17.  19.  "  I  the  Lord  thy  God,  am  a  jealous  God,  visiting 
the  iniquity  of  the  fathers  upon  the  children,  unto  the  third  and  fourth 
generation  of  them  that  hate  me ;  and  showing  mercy  unto  thousands  of 
them  that  love  me  and  keep  my  commandments." 

It  is  evident,  from  this  reason^  annexed  to  the  prohibition  of  idolatry 


INTEREST   IN   CHRIST.  161 

It  IS  obvious,  from  this  view  of  the  subject,  that  men  who 
inquire  into  the  certainty  of  their  own  religious  state,  behove 
to  consider  the  peculiar  kind  of  evidence  adapted  to  each  pe- 
culiar case. 

Men,  who  suddenly,  like  Zaccheus,  Luke  xix.  1.  undergo 
a  change  of  sentiments  and  affections,  in  an  extraordinary 
manner,  while  in  the  fuU  possession  of  their  natural  powers  of 
reasoning  and  reflection,  cannot  fail  without  an  entire  de- 
rangement of  these  faculties  to  know  their  conversion.  The 
time,  the  place,  the  circumstances,  are  not  to  be  forgotten. 
It  requires,  upon  their  part,  no  more  than  a  sound  state  of 
intellect  to  maintain  a  constant  assurance  of  their  saving  in- 
terest in  Christ.  This  man  had  been  chief  of  the  publicans^ 
rich,  powerful,  avaricious,  and  detested  by  his  countrymen.* 
He  had,  however,  a  curiosity  in  common  with  the  other  inhabi- 
tants of  Jericho  to  see  the  personage,  whose  fame  had  spread  so 
far  abroad,  Jesus  of  Nazareth.  From  the  branches  of  the 
sycamore^  in  which  he  stood  in  order  to  gratify  that  curiosity, 
he  heard  and  felt  the  voice  of  the  Son  of  God  effectually 
calling  him  from  death  in  sin  to  life  and  holiness.  It  is  im- 
possible, therefore,  that  he  could  afterwards  doubt  of  his  own 
state,  to  whom  the  Redeemer  said  expressly,  This  clay  is  sal- 
vation come  to  this  house^  forasmuch  as  he  also  is  a  son  of 
Abraham. 

Changes  of  a  religious  nature,  produced  under  very  sin- 
gular circumstances,  whether  from  Pagan  idolatry,  or  mere 
formality,  or  from  zeal  unenlightened  and  unsanctified,  carry 

and  superstition,  that  God's  purpose  contemplates  the  preservation  of  the 
church,  through  the  medium  of  pious  persons  ,  and  that  ahhough  piety- 
is  not  hereditary,  it  will,  nevertheless,  in  the  providence  of  God,  be  made, 
in  fact,  more  conspicuous,  in  the  families  of  pious  men,  calculating  upon 
the  general  scale,  than  in  those  whose  parents  are  in  the  habit  of  walk- 
ing after  their  own  evil  inclinations.  The  seed  of  the  righteous  are 
usually,  though  not  necessarily,  the  sons  and  daughters  of  Zion.  A 
branch  from  a  good  stock  is  always  an  object  of  regard,  although  in 
some  instances,  strangers  are  brought  into  the  family,  and  the  children 
actually  thrust  out. 

*  ApxiTe\(ovr\q.  Zaccheus  was  the  chief  of  the  publicans,  in  that  dis- 
trict. It  is  certain  that  these  principal  farmers  of  the  taxes,  having  col- 
lectors under  them,  were  Roman  knights.  It  is  equally  certain  that 
they  w^ere  hated  by  the  Jews.  Tax-gatherers  are  rarely  agreeable  visit- 
ers. These  were,  moreover,  petty  tyrants  and  extortioners.  The  ser- 
vants of  imperial  Rome  reminded  the  descendants  of  Abram  of  their  vas- 
salage. The  spirit  of  civil  and  religious  liberty  was  aggrieved  at  the 
very  sight  of  their  oppressors :  For  if  a  few  parasites  flourished,  while 
supported  by  arbitrary  and  immoral  power,  the  church  and  the  nation 
were  in  mournins:. 


162  ASSURANCE   OF    A    SAVING. 

also  with  them  their  own  evidence.  Such  extraordinary 
testimony,  so  long  as  it  is  not  forgotten,  must  of  cour^^^  main- 
tain a  conviction  of  one's  own  personal  safety.  There  are 
miracles  in  the  kingdom  of  grace,  when  the  ordinary  forms 
are  omitted  or  suspended :  and  the  very  circumstance  of  an 
extraordinary  or  miraculous  call  is  enough  to  preserve  the 
event  itself  from  falling  into  oblivion.  I  have  heard  of  con- 
versions in  the  midst  of  riot  and  licentiousness,  and  even 
while  indulging  the  spirit  of  persecution.  God  is,  in  his 
mercy,  found  of  them  that  sought  him  not.  Such  was  the 
case  with  one  of  the  most  distinguished  and  useful  of  the 
ministers  of  the  New  Testament — Saul,  afterwards  called 
Paul.  "  Breathing  out  threatenings  and  slaughter  against  the 
disciples  of  the  Lord,"  he  journeyed  to  Damascus,  with  let- 
ters of  authority  to  bind  either  men  or  loomeii  that  he  found 
of  this  icay.  On  the  road  thither,  while  full  of  enmity  and 
of  crime,  mercy  overtook  him ;  and  the  impression  made  at 
his  conversion  cannot  be  supposed  to  have  been  ever  for- 
gotten. The  light  from  heaven  which  suddenly  shone 
around  him;  the  voice  which  spake  to  him;  his  fall  to  the 
ground ;  his  own  subsequent  blindness ;  the  vision  of 
Ananias,  and  the  consequent  recovery  of  the  use  of  his  sight, 
connected  as  they  were,  with  his  religion,  were  sufficient 
to  keep  that  day  of  his  espousals  in  everlasting  remem- 
brance. 

We  are  not  to  conclude  from  the  fact,  that  extraordinary 
facilities  for  obtaining  assurance  of  salvation  are  furnished  in 
cases  of  singular  conversion,  that  it  is  upon  the  whole  more 
desirable  to  be  renewed  by  grace,  in  advanced  years,  than  to 
be  sanctified  in  the  ordinary  way — the  Spirit  blessing  the 
means  of  grace  to  youth  within  the  pale  of  the  church.  On 
the  contrary,  early  piety  hath  great  and  peculiar  advantages : 
for  although  uncommon  attainments  sometimes  follow  in  the 
case  of  those,  who,  like  the  apostle  Paul,  are  born  out  of  due 
time^  in  general,  there  is  more  intelligence,  equanimity,  and 
steadiness  of  Christian  character  displayed  by  those  who  are 
religious  from  their  infancy.  If  there  is  less  of  wonder  or 
of  show,  there  is  in  their  godliness,  more  of  the  spiritual 
ease,  wisdom,  and  regularity  that  are  necessary  to  the  per- 
fection of  both  personal  and  social  religion.  When  piety 
grows  with  our  growth,  and  strengthens  with  our  strength, 
we  are  more  at  home  with  divine  things  ;  the  understanding 
is  more  copiously  filled  with  ideas  of  truth  and  order  ;  the 
heart  is  more  uniform  in  the  exercise  of  its  afiections  •  and 


INTEREST   IN   CHRIST.  163 

we  have  not  to  struggle  so  much  with  the  passions  and  the 
habits  of  inordinate  selfishness,  which  have  gathered  strength 
in  minds  that  have  run  the  career  of  ambition,  of  avarice, 
and  of  dissipation  before  they  were  made  to  know  the  Lord. 
Traits  of  character,  whether  natural  or  acquired,  when  ren- 
dered habitual  by  continued  exercise,  must,  in  ordinary  cases, 
exhibit  themselves  in  some  degree,  even  in  the  sincerely 
pious;  and  of  course,  the  hackneyed  slave  of  sin  and  Satan, 
although  he  has  been  renewed  by  grace,  is  not  likely  even 
when  he  excites  more  admiration  to  have  become,  in  the  ex- 
perience of  a  few  years,  so  holy  and  spiritually-minded  as  the 
man  who  has  been  a  child  of  God  from  his  youth. 

I  well  know,  brethren,  that  adult  converts  attract  more  no- 
tice :  for  novices  in  any  department  of  social  life,  whether 
political  or  ecclesiastical,  are  more  inclined  to  obtrusive 
forwardness,  and  usually  command  more  of  the  admiration, 
and  perhaps  the  attention  and  respect  of  the  community;  but 
wisdom,  and  Christian  prudence  particularly,  justify  our 
placing  more  confidence  in  him  who  has  grown  up,  like 
Samuel  before  the  Lord,  in  all  the  various  attainments  of 
real  religion.  Early  and  habitual  respect  for  divine  things  ; 
preservation  from  the  criminal  extravagancies  into  which 
others  fall;  aversion  from  the  sinful  pleasures  of  the  world; 
chastened  passions ;  and  a  regard  to  God's  truth,  in  all 
things ;  accompanied  with  tenderness  of  conscience,  and  a 
disposition  to  prayer  amidst  the  various  changes  of  life,  are 
the  genuine  fruits  of  early  godliness,  and  the  certain  evidence 
of  having  been  kept  by  the  Holy  Spirit. 

4.  In  self-examination,  as  in  all  other  religious  exercises, 
it  must  be  remembered,  that  the  aid  of  the  Holy  Spirit  is 
necessary  to  success. 

I  mention  this  principle,  as  one  to  be  taken  for  granted  in 
our  investigation  of  the  state  of  our  souls,  because  without 
the  Spirit  of  our  Lord,  we  can  do  nothing.  It  is  not  my 
design  now  to  anticipate  w^hat  more  properly  belongs  to  my 
next  discourse.  I  shall  then  explain  more  at  large  the  testi- 
mony of  the  Holy  Spirit  in  the  soul  of  man  :  but  here  I  must 
be  allowed  to  say  that  you  should  ask  God  for  the  aid  of  the 
Comforter,  whenever  3^ou  strive  to  obtain  assurance  of  salva- 
tion. The  doctrine,  by  which  you  are  directed,  is  the  revela- 
tion which  the  Holy  Ghost  provides,  and  the  principles  of 
grace,  for  which  you  are  inquiring,  are  communicated  only 
by  him.  Looking,  then,  in  your  frail  hearts  for  his  own 
work,  and  through  the  medium  of  his  own  light,  it  is  not 


164  ASSURANCE   OF   A   SAVING 

reasonable  that  you  should  offer  him,  at  the  very  time  you 
are  so  employed,  such  a  degree  of  personal  disrespect  as  to 
omit  calling  for  his  aid.  He  is  at  hand  for  the  purpose  of 
yielding  assistance.  He  is  the  promise  of  the  Father,  the 
gift  of  the  Son,  and  the  guide  of  the  saints.  Come,  blessed 
Spirit !  shine  upon  our  souls,  that  we  may  know  that  we  are 
of  the  truth^  and  may  assure  our  hearts  before  thee. 

APFLICATION. 

As  the  assurance,  which  we  obtain  of  our  gracious  state, 
depends  upon  evidence,  it  is  certainly  incumbent  upon  every 
man  to  use  the  means  of  determining  how  it  stands  with  his 
own  soul.  I  call  upon  you  to  do  so  without  delay — I  call 
upon  you,  my  hearers,  not  with  questionable  or  usurped 
authority.  I  repeat  the  commandment  of  my  God  and  your 
God.  Examine  yourselves^  ichether  ye  be  in  the  faith.  It  is 
not  an  assumed  superiority,  founded  upon  pretensions  of  a 
right  to  dictate  your  faith  or  deportment:  it  is  that  power, 
which  the  actual  preacher  has,  for  the  time,  while  delivering 
the  message  of  Jehovah,  over  all  his  hearers,  that  authorizes 
me  to  call  upon  all  to  attend  to  the  present  duty.  Examine 
yourselves.  In  your  self-examination  let  there  be  a  definite 
object  of  pursuit.  Whatever  is  the  result  of  your  inquiry, 
engage  in  the  duties  of  your  station  and  continue  in  them. 
Commit  yourselves,  for  life  and  salvation,  to  the  Lord  your 
Redeemer:  for,  this  is  always  the  great  business  of  true  re 
ligion. 

These  are  my  concluding  directions. 

1.  Examine  yourselves.  It  is  your  interest  to  do  so.  It 
is  highly  reasonable  that  you  should  know  in  what  state  you 
are.  It  is  your  duty  to  ascertain  it :  for  God  our  Lawgiver 
commands  you,  2  Cor.  xiii.  5.  Examine  yourselves^  whether  ye 
be  in  the  faith  ;  prove  your  oicnselves  :  knoio  ye  not  your  oion- 
selves,  hoio  that  Jesus  Christ  is  in  you  except  ye  be  reprobates. 

The  Jews  were  directed  to  search  their  habitations,  before 
they  celebrated  their  passover  and  the  feast  of  unleavened 
bread,  in  order  to  purge  them  of  all  leaven — the  emblem  of 
corruption  and  deceit.  It  is  still  the  practice  of  that  people, 
on  the  night  of  the  fourteenth  of  the  month  Nisan,  to  examine 
with  a  lighted  lamp  or  candle  every  corner  of  the  house  for 
that  symbol  of  iniquity.  They  perform  the  ceremony  ;  but 
they  neglect  the  thing  signified  thereby.  Do  you,  Christians, 
neglecting  the  ceremony,  attend  to  the  substance.     Institute  a 


mTEREST   IN   CHRIST.  165 

Strict  inquiry  into  the  state  of  the  heart.  The  word  of  God  is 
your  lamp.  By  its  light  we  are  to  discover  and  to  try  our  prin- 
ciples, our  disposition,  our  actions,  and  our  motives.  It  is  not 
an  idle  curiosity  we  have  to  gratify  by  such  an  examination. 
Let  us  detect  our  transgressions  and  corruptions,  that  we  may 
confess  them  before  the  Lord  ;  that  we  may  apply  for  the 
blood  of  sprinkling  to  remove  the  guilt  and  destroy  the  pol- 
lution ;  that  we  may  ask  for  the  aid  of  the  Holy  Spirit  in  the 
exercise  of  repentance,  and  in  our  resolutions  of  reform. 
"  They  who,  in  a  crazy  vessel,  navigate  a  sea  wherein  are 
shoals  and  currents  innumerable,  if  they  would  keep  their 
course,  or  reach  their  port  in  safety,  must  carefully  repair  the 
smallest  injuries,  and  often  throw  out  their  line  and  take  their 
observations.  In  the  voyage  of  life,  also,  the  Christian  who 
would  not  make  shipwreck  of  his  faith,  while  he  is  habitually 
watchful  and  provident,  must  make  it  his  express  business  to 
look  into  his  state  and  ascertain  his  progress."* 

Permit  me,  then,  to  urge  the  duty  of  self-examination  upon 
all  Christians.  Let  it  be  performed  deliberately,  frequently, 
and  with  impartiality.  It  is  essential  to  your  improvement 
and  your  comfort. 

2.  In  self-examination,  for  the  purpose  of  judging  of  your 
own  state,  it  is  necessary  to  success,  that  you  have  a  definite 
object  immediately  in  view. 

Those  who  desire  to  attain  assurance  that  their  faith  is 
"  the  faith  of  God's  elect,"  whether  they  undertake  for  the 
first  time  to  ascertain  the  character  of  their  religious  emotions, 
or  endeavour  to  renew  the  satisfaction  which  they  formerly 
derived  from  the  evidence  before  them,  have  one  common 
end  to  answer  by  their  inquiries  ;  and  that  end  is  sufficiently 
specific.  But,  if  the  end  be,  to  assure  their  hearts  of  a  saving 
change,  the  means  of  assurance  is  the  immediate  object  of  self- 
examination.  The  fact  is  to  be  ascertained  by  evidence;  and 
it  is  the  evidence,  in  its  truth  and  relevancy,  that  must  be  ex- 
amined in  the  course  of  the  trial.  In  this  case,  your  own  ex- 
ercises decide  what  is  the  present  state  of  your  souls.  The 
qualities  determine  the  nature  of  the  subject  under  trial.  It  is 
of  the  quality  and  character  of  your  mental  exercises  you 
have  to  judge.  That  lohich  is  born  of  the  fiesh  is  fiesh  ;  and 
that  which  is  born  of  the  Spirit  is  spirit.  By  the  spirituality 
of  your  disposition,  your  thoughts,  and  your  actions,  you 
ascertain  the  spirituality  of  your  nature — you  know  that  you 
are  born  again.  When,  therefore,  you  institute  an  examina- 
*  Wilberforce's  Prac.  View. 


166  ASSURANCE    OF   A    SAVING 

tion,  you  must  have  a  definite  object  before  you.  Before  you 
examine  your  witness,  you  ought  to  know  what  amount  of 
testimony  would  suffice.  Unless  you  are  aware  of  the  de- 
gree of  evidence  sufficient  to  establish  the  fact,  you  know  not 
what  inquiries  to  make,  or  what  use  to  make  of  your  discoveries ; 
the  business  of  examination  is  wearisome,  endless,  and  unprof- 
itable. Every  thing  is  unskilfully  performed,  by  him  who  has 
no  correct  ideas  of  his  work.  The  work  of  self-examination 
is  unpleasant,  fatiguing,  and  useless  to  him,  whose  ideas  are 
confused  and  vague  ;  to  him,  who  really  does  not  know 
what  he  wants  in  order  to  be  satisfied. 

Vague  inquiries  relative  to  yourselves,  are  always  irksome 
and  dangerous  to  your  peace.  The  work  of  self-examination 
it  behooves  you,  to  perform  wisely  and  discreetly.  Many 
have  spent  much  of  their  time  with  uneasy  hearts,  in  looking 
for  the  comforts  of  assurance  ;  and  wearied,  with  the  uncer- 
tainty in  which  they  were  involved,  sat  down  at  last  satisfied 
with  what  is  no  sure  sign  of  a  gracious  state.  They  com- 
menced their  labours  without  a  definite  object;  and  they 
rested  at  last  upon  an  indefinite  foundation,  esteeming  any 
kind  of  confidence  less  vexatious  than  their  doubts  and  fears. 
Others,  and  this  is  remarkably  the  case  with  those  young  be- 
lievers, who  have  had  no  regular  doctrinal  instruction  in  the 
true  principle  of  the  Christian  religion,  have  long  perplexed 
their  own  souls  in  seeking  for  the  special  comforts  of  a  state 
of  assurance,  without  ever  waiting  to  ask  themselves  the  ques- 
tion. Oh  !  my  soul,  what  evidence  would  satisfy  thee?  Allow 
me,  then,  to  urge  it  upon  you,  who  are  alive  to  a  sense  of 
your  wants  ;  who  are  alarmed  at  the  danger  of  a  graceless 
life  and  unsanctified  death  :  who  are  wearied  with  the  toils  of 
disconsolate  reflections  ;  who  are  anxious  to  discover  your 
actual  state  before  the  Lord  ;  allow  me  to  urge  upon  you  to 
correct  your  vague  ideas  of  religion,  and  to  specify  your  ob- 
ject before  you  again  begin  to  examine.  What  will  satisfy 
you?  What  have  you  to  ask  the  Witness  before  you? 
What  will  suffice  to  decide  the  question  in  your  favour,  or,  to 
decide  it,  in  opposition  to  the  present  vague  hope  which  you 
indulge?  Answer  this  question  ;  and  then  set  about  the  in- 
vestigation of  your  own  state  in  the  light  of  truth. 

3.  Whatever  may  be  the  resuk  of  your  examination,  your 
duty  is  obvious.  Engage  in  a  course  of  obedience  to  God, 
and  continue  perseveringly  in  pressing  forward  to  the  prize. 
Be  ye  therefore  sober ^  and  watch  imto  prayer.  Be  sober ^  be 
vigilant ;  because  your  adversary  the  devil^  as  a  roaring  lioUj 


INTEREST   IN   CHRIST.  167 

walketh  about,  seeking  tuhom  he  may  devour*  By  selt-exami- 
nation,  you  have  either  attained  to  assurance  of  a  saving  in- 
terest in  Christ,  or  have  reason  to  conclude  that  you  are  still 
in  your  sins,  unless  you  are  left  in  your  former  uncertainty. 
Be  ye  therefore  sober  and  vigilant.  Assurance  ought  not, 
and  certainly  will  7wt,  occasion  a  relaxation  of  your  pious 
exertions.  If  you  seem  to  j'-ourself  to  be  still  in  your  sins,  it 
is  high  time  to  awake  out  of  sleep,  to  be  sober  and  vigilant. 
If  you  are  in  doubts,  sobriety,  and  prayer,  and  vigilance,  are 
obviously  required  as  your  duty.  In  all  cases,  study  what 
is  God's  will,  promote  his  glory,  obey  his  commandments, 
attend  his  ordinances,  serve  him  with  love  and  with  godly 
fear.  Press  forward.  Strive  to  enter  in  at  the  strait  gate. 
The  kingdom  of  heaven  suffereth  violence,  and  the  violent 
take  it  by  force. 

If  you  are  sincerely  desirous  of  huowing,  whether  your 
religious  experience  be  of  a  holy  kind  ;  are  you  not  equally 
desirous,  that  you  should  be  i7i  fact  holy?  Be  so  then. 
Wash  you,  make  you  clean  ;  put  away  the  evil  of  your  do- 
ings. Cease  to  do  evil.  Learn  to  do  well.  What  do  you 
wait  for  ?  It  is  time  to  be  earnest.  Are  you  anxious  to  as- 
certain, what  is  the  nature  of  the  exercises  of  your  mind  to- 
day, during  this  discourse,  when  you  were  in  the  closet,  or 
under  the  fig-tree,  last  night  or  this  morning?  Are  you  anx- 
ious to  know  whether  your  experience,  a  week  ago,  a  month 
ago,  or  years  before  to-day,  has  been  of  a  spiritual  and  sav- 
ing nature;  and  do  you  examine  yourself  for  this  purpose? 
You  do  well.  We  approve  of  your  anxiety,  and  of  your 
exertions :  but  wherefore  this  anxiety  and  these  exertions  ? 
Do  you  seek  for  the  comforts  of  assurance,  in  order  to  lie 
down  and  sleep,  in  order  to  lie  at  ease  in  Zion,  in  order  that 
you  may  henceforward  cease  to  lament  your  transgressions, 
cease  to  exercise  repentance  towards  God?  Such  assurance 
would  be  presumption.  It  is  your  mercy  that  it  has  been  de- 
nied to  you. 

Again  I  ask,  wherefore  have  you  sought  for  assurance  ? 
Do  you  know  yourself  the  motive?  Is  it  in  order  to  go  on 
your  way  rejoicing  in  a  sense  of  your  personal  safety  ?  A 
sense  of  personal  safety  does  indeed  ailbrd  joy,  rational  joy 
— such  joy  is  recommended  by  the  Lord,  as  an  object  worthy 
of  pursuit.  Ld  every  man  prove  his  oum  work,  and  then  shall 
he  have  rejoicing  in  himself  alone,  and  not  in  another. ^  But 
what,  if  you  have  been  disappointed  in  your  expectation  of 
*  2  Pet.  iv.  7.  and  v.  8.  t  Gal.  vi.  4. 


A 


168  ASSURANCE   OF    A    SAVING 

joy  ?  May  not  your  self-examination  have,  notwithstanding, 
been  of  use  ?  Go  on  your  way,  mournfully,  if  not  joyfully. 
If  you  have  not  assured  your  heart  of  grace,  you  have  as- 
sured yourself  that  you  stand  in  need  of  it.  If  you  have  not 
discovered  that  you  are  safe  already,  you  have  discovered  that 
you  have  a  stubborn  enemy  to  combat.  If  you  have  not  evi- 
dence of  personal  holiness,  you  have  ample  evidence  that  you 
have  sinned.  Having  seen  your  sins,  confess  them  before 
the  Lord.  Having  a  sight  of  the  enemy,  prepare  for  the 
battle.  Put  on  the  whole  armour  of  God.  Call  upon  the 
Captain  of  your  salvation.  Push  the  victory.  Weeping  may 
endure  for  a  nighty  but  joy  cometh  in  the  mornirig* 

4.  I  conclude  this  discourse,  by  directing  all  my  hearers  to 
him  in  whom  alone  is  salvation,  Jesus  Christ,  the  Lamb  of 
God,  that  taketh  away  the  sins  of  the  world. 

Faith  in  him  is  the  means  of  personal  safety  :  for  he  that 
believeth  in  him  shall  not  perish,  but  have  eternal  life.  Let 
believing  be  the  concluding  act,  as  well  as  the  commencing 
act  of  your  hearts,  on  all  times  when  you  engage  in  the  work 
of  self-examination,  or  any  other  religious  exercise.  The  life 
of  the  Christian  is  a  life  of  faith  upon  the  Son  of  God  ;  and 
the  employment  of  the  Christian  is  a  lualk  of  faith  in  him. 

Whatever  may  have  been  the  conduct  or  the  condition  of 
my  hearers,  in  the  days  that  are  past,  which  can  never  be  re- 
called ;  whatever  may  now,  at  this  very  moment,  be  your  re- 
ligious state,  it  is  the  will  of  God,  revealed  in  the  scriptures — 
the  command  of  God,  repeated  from  the  pulpit,  that  ye  believe 
in  his  Son,  whom  he  hath  sent.  It  is  a  faithful  saying,  and 
worthy  of  all  acceptation,  that  Jesus  Christ  came  into  the 
world  for  our  redemption.  He  came  to  seek  and  to  save  that 
which  was  lost.  For  sinners  he  descended  to  the  earth  ;  for 
sinners  he  obeyed  and  suffered.  Behold  him,  mortal  man, 
in  your  nature,  in  your  own  nature,  tasting  death  in  our  be- 
half He  was  wounded  for  our  transgressions,  he  was 
bruised  for  our  iniquities,  the  chastisement  of  our  peace  was 
upon  him,  and  with  his  stripes  we  are  healed. 

You  all  have  need  of  his  salvation  ;  and  he  is  able  to  save  to 
the  uttermost  all  that  come  unto  God  by  him.  His  salvation 
is  offired  to  every  gospel  hearer  ;  and  to-day,  you  have  the 
assurance  furnished  directly,  without  any  dependence  on 
your  former  piety,  He  that  cometh  shall  not  be  cast  out.  He 
that  now  cometh,  may  come  with  assurance  of  safety. 

Ye,  whose  hearts  are  already  assured  of  his  grace,  will 
♦  Psalm  XXX.  5. 


INTEREST    IN    CHRIST.  169 

again  welcome  the  well-known  offer ;  again  receive  your 
Saviour  in  your  arms  ;  a«cl,  again,  commit  your  souls  to  him. 
This  action  and  reaction  of  the  Redeemer  and  redeemed,  are 
always  in  character.  It  is  the  energy  of  the  covenant,  pro- 
ceeding from  the  Head,  and  actuating  the  members.  It  is 
our  health  and  our  work  ;  our  duty  and  our  joy.  "  My  Be- 
loved is  mine  and  I  am  his.  He  shall  say,  it  is  my  people, 
and  they  shall  say,  the  Lord  is  my  Grod."  Ye  too,  who  long 
for  the  assurance  of  salvation,  and  have  not  succeeded  to  your 
satisfaction  in  examining  your  state,  are  now  invited  to  come 
directly  to  the  Lord,  in  the  full  assurance  of  receiving  salva- 
tion.*    Had  you  ascertained  to  the  full,  that  you  were  pious 

*  There  has  been  much  controversy  in  the  Christian  church  on  the 
subject  of  Assiinmce.  I  do  not  intend,  in  this  note,  to  review  that  con- 
troversy, or  to  refer  to  any  particular  sect  or  writer ;  but  I  make  two  re- 
marlis,  that  may  satisfy  the  inquiring  Christian  of  the  propriety  of  this 
invitation. 

1.  There  is  an  evident  distinction  made  in  the  common  language  of  the 
churches  of  the  Reformation,  bfjtween  "  Failh  in  Chrisi"  and  "  Tke  As- 
S'tirance  of  Grace  and  S<ilvatio4i^  These  expressions  have  become  tech- 
nical ;  and  it  would  be  well  to  use  them  in  tlicir  received  acceptation. 
Faith  denotes,  the  exercise  of  our  minds  in  receiving  and  resting  upon 
Christ  for  salvation ;  and  Assurance  denotes,  the  persuasion  we  have, 
from  inspecting  the  work  of  God  upon  our  souls,  that  we  are  in  a  state 
of  grace,  and  shall  certainly  be  saved.  Saving  faith  is  distinctly  de- 
scribed in  the  14th  chapter  of  the  Confession  of  the  Presbyterian  Churches  j 
and  AssuRANCK  OF  GRACK  AND  SALVATION  is  explained  in  the  ISth.  In 
like  manner,  the  Constitution  of  the  Belgic  Churches  describes  faith, 
Con.  Art.  2-2.  as  that  "which  embraces  Jesus  Christ  with  all  his  merits, 
appropriates  him,  and  seeks  nothing  besides  him;"  and  Assurance  is 
described  Canons,  Head  1.  Art.  12.  as  the  result  of  '-observing  in  them- 
selves the  infallible  fruits  of  election  pointed  out  in  the  word  of  God." 
If  these  phrases  were  always  used  in  this  technical  sense,  there  would  be 
little  danger  of  ever  confounding  the  one  with  the  other.  The  ideas  are 
obviously  distinct,  and  the  terms  which  have  been  employed  to  represent 
them  should  be  also  kept  equally  distinct. 

2.  There  is,  nevertheless,  some  assurance  in  the  faith  of  God's  elect. 
In  every  act  of  faith  there  is  not  only  a  reality  and  a  certainty  ;  but,  in 
proportion  to  its  strength,  saving  faith  necessarily  involves  a  persuasion, 
or  assurance  of  the  truth  of  its  object.  We  usually  distinguish  the  de- 
gree of  conviction  which  we  have  of  any  truth  proposed  to  the  under- 
standing by  such  phrases  as  these,  I  think,  1  believe,  I  am  sure,  it  is  so. 
When  I  believe  without  doubt,  then  I  am  sure.  So  far  then,  as  strong 
faith  is  an  exercise  of  intellect,  there  is  an  assurance  of  the  truth  of  the 
proposition  believed.  "  We  believe  and  are  sure  that  thou  art  the  Christ." 
To  give  assurance  of  the  truth  is,  in  Scripture  style,  to  give  faith  of  the 
truth,  TTiiivTrapaaxM^,  Acts  xvii.  31.  Here  the  very  same  word  Tri^tv  which 
is  rendered  usually  by  fliith,  is  translated  assvrancc.  In  all  the  other 
passages  in  which  the  New  Testament  employs  the  term  assurance, 
whether  it  be  assurance  of  understanding,  Col.  ii.  3,  assurance  of  hope, 
Heb.  vi.  11.  much  assurance,  1  Thess.  i,  5.  full  assurance  of  faith,  Heb. 

15 


170  ASSURANCE   OF   A   SAVING   INTEREST  IN   CHRIST. 

months  or  years  ago,  still  you  would  depend  on  unmerited 
grace  ;  and  if  your  sins  have,  upon  examination,  proved 
more  obvious  than  your  piety,  you  are  at  this  moment  author- 
ized to  rest  your  hope  upon  perfect  righteousness :  for  that 
righteousness  which  satisfies  God,  is  unto  all  sinners  that  be- 
lieve. If  you  were  ever,  in  earnest,  seeking  a  sense  of  your 
safety  ;  you  will  not  now  refuse  that  very  safety,  when  freely 
offered  by  God's  own  authority.  Covie  unto  mc^  and  I  will 
give  you  rest. 

And  ye,  criminals,  who  have  hitherto  remained  in  unbe- 
lief, slothful,  voluptuous,  obstinate,  proud,  blasphemers ;  ye, 
too,  are  invited  by  the  God  of  mercy  to  cease  from  sin,  and 
accept  the  salvation  of  your  souls.  Let  the  wicked  forsake 
his  way,  and  the  unrighteous  man  his  thoughts  ;  hear,  and 
your  souls  shall  live.  Believe  in  the  Lord  Jesus  Christ,  and 
thou  shalt  be  saved.  Then  shall  ye,  too,  understand  our 
language,  when  we  repeat  the  words  of  inspiration,  "  Let  us 
not  love  in  word,  neither  in  tongue  ;  but  in  deed  and  in  truth. 
And  hereby  we  know  that  we  are  of  the  truth,  and  shall  as- 
sure our  hearts  before  him."     Amen. 

X.  22.  the  same  Greek  word  n'Xrjpocpopia  is  used.  And  it  signifies  a  high 
degree  of  that  act  of  mind  with  which  it  is  connected.  n\riprii  (popco),  fully 
carry.  Clnist  is  offered  in  the  gospel  for  salvation.  Faith  receives  him 
for  that  purpose  ;  and  in  the  act  I  may  be  certain  of  the  object.  In  be- 
lieving, I  am  sure  that  Christ  is  offered  to  me,  and  I  receive  the  offer 
with  assurance  that  he  will  save  me. 


THE   EVIDENCES   OF   TRUE    RELIGION  IN   MAN.  171 


THE  EVIDENCES   OF   TRUE  RELIGION 

IN  MAN. 


SERMON  VIL 

1  John  iv.  12.— Hereby  ive  know  that  we  dwtU  in  him,  and 
he  in  its,  because  ht  hath  given  us  of  his  Spirit. 

The  record  of  human  feelings  and  actions,  in  the  various 
ages  and  conditions  of  life,  is  universally  interesting  to  the 
man  of  sensibility.  Those  histories,  which  in  the  narration 
of  facts,  display  the  secret  springs  of  individual  enterprise,  and 
which,  together  with  great  public  events,  describe  the  various 
dispositions  and  the  real  motives  of  the  agents  in  bringing 
them  to  pass,  are  the  most  instructive  both  to  the  philosopher 
and  the  statesman.  Indeed  the  accurate  delineation  of  the 
principles  and  the  passions,  which  ordinarily  govern  men  in 
the  several  departments  of  social  life,  stamps  some  value  upon 
even  fictitious  composition  ;  and  unquestionably  constitutes  the 
principal  charm  of  parable  and  poetry.  Aware  of  this,  they 
who  write  for  public  amusement,  take  care  to  interweave  with 
their  story,  the  strongest  and  tenderest  passions  of  the  heart. 
It  is  by  the  vivid  description  of  incidents  which  develope 
character,  that  such  authors  succeed  in  producing  the  en- 
chantment, which  fixes  the  attention  of  the  most  giddy  and 
the  most  thoughtless  to  the  wild  and  extravagant  romance,  in 
which  the  present  age  unhappily  abounds.*  It  cannot  then 
be  deemed  uninteresting  to  the  "intelligent  Christian,  or  un- 

*  However  the  judicious  moralist  may  deprecate  the  tendency  of  the 
frivolous  and  wanton  productions  of  the  press,  the  state  of  society,  which 
is  indicated  by  a  general  taste  for  works  of  fancy,  is  less  productive  of 
actual  misery  than  that  barbarous  condition,  which  cultivates  and  excites 
restless  spirits  in  plotting  schemes  of  iniquity,  and  executing  deeds  of 
blood  ;  and  which  leaves  the  great  mass  of  society  to  sink  in  the  more 
beastly  indulgences  of  sensuality.  The  pleasures  of  the  imagination,  if  not 
more  favourable  to  piety,  are  certainly  more  humane  than  the  gratifica> 
tion  of  vulgar  passions  and  appetites. 


172  THE    EVIDE^'CES    OF   TRUE 

profitable  to  any  sincere  disciple  of  our  Lord,  to  attend  to  the 
peculiarities  of  a  character  formed  by  the  "  power  of  godli- 
ness." When  a  man  has  been  for  some  time  influenced  by 
the  precepts  of  religion,  however  others  may  choose  to  act, 
"he  will  be  happy  to  look  back  to  the  circumstances  under 
which  piety  commenced  her  operations,  whether  they  were 
mingled  in  early  life  almost  insensibly  with  his  thoughts  and 
his  feelings,  or  came  on  him  with  mighty  force,  at  some  par- 
ticular time,"  and  in  connexion  with  some  memorable  event, 
which  was  the  instrumental  cause,  or  the  providential  occa- 
sion of  his  return  to  the  favour  and  friendship  of  God.  He 
will,  of  course,  trace  the  steps  of  his  progress,  with  grateful 
acknowledgment,  to  that  power  which  advanced  him  to  the 
decidedly  religious  habit  that  renders  valuable  his  very  im- 
mortality. 

High  were  the  hopes,  and  yet  serene  the  enjoyments  of  the 
amiable  apostle,  who  outlived  all  the  companions  of  his  early 
ministry,  when  taking  a  retrospect  of  his  Christian  course  he 
said — "  Hereby  know  we  that  we  dwell  in  him,  and  he  in 
us,  because  he  hath  given  us  of  his  Spirit." 

In  these  words,  three  distinct  ideas  are  proposed :  we  have 
a  fact  asserted  of  all  sincere  Christians  ;  "  we  dwell  in  him 
and  he  in  us" — we  have  it  also  asserted,  that  this  fact  is  ca- 
pable  of  being  ascertained  ;  "we  know  that  we  dwell  in  him" 
— and  the  evidence  of  the  fact  is  declared  ;  "  hereby  know  we, 
because  he  hath  given  us  of  his  Spirit." 

"  To  dwell  in  Christ  Jesus,  and  have  him  dwelling  in  us^^ 
signifies,  the  union  of  Christians  with  their  Redeemer  as  their 
living  Head.  He  chooses  us  as  his  habitation,  to  be  the  sub- 
jects of  his  grace  and  power :  and  we  choose  him  as  our 
dwellmg-place  for  perpetual  safety  and  happiness.  He  takes 
possession  of  his  people,  and  abides  with  them  for  ever :  they 
commit  themselves  to  him  ;  and  with  persevering  constancy 
dwell  in  him,  and  are  one  in  him.  The  union  of  these 
distinct  agents,  the  Surety  and  the  ransomed,  is  efiected  by 
their  mutual  act.  He  offers  himself  in  his  word,  and  we 
by  faith  receive  the  offer  :  quickened  moreover  by  his  power, 
we  consent  to  his  covenant,  and  offer  our  souls  to  him  :  he 
accepts  and  saves.  The  union  is  real,  is  sustained  in  law,  is 
of  a  spiritual  nature,  and  absolutely  indissoluble.  We  dwell 
in  him  and  he  in  us. 

Christians  are  capable  of  ascertaining  the  fact  of  their 
mystical  union  to  Christ  Jesus  their  federal  Head,  and  there- 
by of  assuring  themselves  of  a  saving  interest  in  him.     Par- 


RELIGION   IN    MAN.  173 

ticular  texts  of  scripture  assert  this  assurance ;  the  general 
scope  of  revealed  religion  supports  the  doctrine  of  personal 
confidence  ;  there  is  an  evident  absurdity  in  the  contrary- 
supposition  ;  and  facts  numerous  and  conclusive,  are  re- 
corded in  the  bible,  to  show  that  the  saints  did  obtain  evi- 
dence of  their  own  piety.  We  know  that  ice  dwell  in  him 
and  he  in  us. 

In  the  preceding  discourse,  I  have  showed  that  assurance 
of  a  religious  state  is  attainable,  and  have  explained  the  prin- 
ciples upon  which  self-examination  should  be  conducted.  It  is 
my  intention,  in  this  discourse,  to  exhibit 

THE  CERTAIN  EVIDENCES  OF  TRUE  RELIGION  IN  MAN. 

"  Hereby  know  we  that  we  dwell  in  him  and  he  in  us,  be- 
cause he  hath  given  us  of  his  Spirit."  This  evidence  is  com- 
mon to  all  the  saints  ;  and  it  is,  therefore,  more  desirable  that 
it  be  examined  and  understood  than  that  which  is  either  occa- 
sional, or  incidental.  Extraordinary  cases  carry  with  them 
their  own  proper  convictions  ;  but  that  species  of  testimony, 
without  which  even  extraordinary  instances  of  conversion 
cannot  be  verified,  and  which  apply  to  all  possible  instances, 
is  undoubtedly  of  more  importance  to  be  known,  than  that 
which  is  more  limited  in  its  application,  because  peculiar  to  a 
few  of  thy  sons  and  daughters  of  Zion.  The  evidence^  to 
which  the  apostle  John  points,  in  my  text,  is  common  to  all 
believers.  They  all  dwell  in  Christ :  He  dwells  in  every 
one  of  them :  there  is  an  intimate  u?iio?i  between  him  and 
them :  for  two  {saith  he)  shall  be  one  jicsh.  But  he  that  is 
joiiied  unto  the  Lord  shall  be  one  Spirit.  And  hereby  we  know 
it  to  be  the  case  with  ourselves  personally,  because  he  hatk 
given  us  of  his  Spirit  ;*  for  if  any  man  have  not  the  Spirit  of 
Christ.,  he  is  none  of  his.  Every  one  that  believeth  hath  the 
witness  in  himself ;  a7ul  the  Spirit  himself  beareth  witness  with 
our  spirits  that  we  are  the  sons  of  God. 

*  "  He  hath  given   us  of  his    Spirit" — eKrovnvtVfiaroi  avry  SciciKEv  rjjtiv. 

The  phrase  is  elliptical.  The  meaning  is,  he  hath  conferred  the  gifts  of 
his  Spirit.  This  is  our  evidence  of  personal  piety,  we  have  spiritual 
ATTAINMENTS.  Not  common  understanding:  for  this  is  no  evidence,  al- 
though from  the  Spirit  of  God.  Not  animal  \\?e  or  bodily  vigour  :  for 
this  is  no  evidence  of  union  to  Christ,  although  from  the  Spirit.  Not 
miraculous  power:  for  this  too,  as  appears  from  1  Cor.  xiii.  is  no  evidence 
of  piety,  although  also  from  the  Spirit.  The  sanctifying  operations  of 
the  Holy  Ghost  are  peculiar  to  redeemed  men :  they  are  the  means  of  as- 
surance. 

14* 


174  THE   EVIDENCES  OT   TRUE 

The  exercises  of  the  mind,  influenced  by  the  Holy  Spirit, 
are  the  evidences  of  true  religion  in  man.  The  state  of  the 
mind  is  known  on}y  by  its  exercises ;  and  spiritual  exercises 
indicate  the  operations  of  the  Spirit  of  Christ :  "  to  be  spirit' 
ually  mbuled  is  life."  I  describe,  as  the  means  of  assurance, 
those  works  of  the  Spirit  which  are  most  obvious;  which  are 
common  to  all  believers;  which  are  always  present  with 
every  Christian  who  undertakes  the  duty  of  self-examination  ; 
and  of  which  each  one,  being  proof  of  spiritual  mindedness, 
is  of  course  conclusive  evidence  of  our  union  to  the  Saviour 
in  the  covenant  of  grace.  Self-abasement — Dependence  on  Je- 
sus Christ — Submission  to  the  Saviour^s  will — Joy  i7i  his  sal- 
vation. 

This  is  the  most  simple  arrangement  of  the  gracious  exer- 
cises of  the  heart ;  for  it  exhibits  evidence  sufficient  to  war- 
rant our  assurance,  and  not  peculiar  to  any  one  period  of  the 
Christian's  new  life^  but  accessible  to  every  regenerate  man 
from  the  earliest  days  of  his  piety  to  the  close  of  his  career 
on  earth.     Let  us  examine  and  apply  each  in  order. 

I.  Self-abasement  is  a  certain  evidence  of  true  religion.  It 
is  a  gracious  exercise,  the  effect  of  a  saving  v/ork  of  the 
Spirit  in  the  soul.  I  shall  describe  it;  exa^nnne  what  it  im- 
plies ;  and  prove  my,  assertion. 

1.  Abasement  is  depression  ;  and  self-abasement  is  that 
exercise  of  mind,  by  which,  convinced  of  sin,  we  humble 
ourselves  for  mercy  before  God  our  Saviour.  It  is  not  an 
undervaluing  ;  but  a  proper  estimate  of  one's  self  It  is  not 
contempt  poured  upon  a  fictitious  character  which  we  imagine 
to  be  our  own  ;  but  knowing  what  we  really  are,  in  a  reli- 
gious point  of  view,  as  distinct  from  every  other  being,  we 
humble  ourselves  before  God.  We  humble  ourselves,  not 
merely  for  the  sins  of  yesterday ;  not  merely  for  what  we 
have  been  in  time  past;  but  as  we  are  now,  with  all  our 
present  attainments,  we  humble  ourselves  before  our  God.  In 
self-abasement,  you  do  not  compare  yourselves  with  your- 
selves, and  feel  depression  for  a  part  of  your  conduct  com- 
pared with  another  part.  You  do  not  compare  yourselves 
with  other  men  ;  and  feel  mortified  at  your  inferiority.  You 
present  yourselves  before  the  Lord,  sensible  of  your  unwor- 
thiness.  It  is  before  "^the  Lord  our  God"  we  come  in  this 
exercise  ;  not  to  the  god  of  the  heathen,  or  the  god  of  the  in- 
fidel, which  are  no  gods  ;  but  to  the  God  of  Abraham,  to  the 
God  of  the  Scriptures,  to  God  in  Christ  glorifying  himself  in 
the  redemption  of  sinners.     In  seif-abasement,  the  creature 


RELIGION   IN   MAN.  175 

humbles  himself  before  the  Creator  ;  the  subject  gives  rever- 
ence to  the  sovereign  ;  a  being,  of  little  power,  bows  before 
one  who  is  omnipotent ;  one  of  Jittle  wisdom,  does  homage  to 
infinite  intellect ;  a  creature  of  imperfect  morals  is  ashamed 
in  the  presence  of  him  who  is  moral  excellence  itself,  who  is 
glorious  in  holiness.  But  this  is  not  all ;  this  is  not,  by  any 
means,  the  principle  of  self-abasement.  It  is,  that  man,  under 
the  light  of  the  gospel,  humble  himself  for  his  sins  before  his 
God — the  God  ^vhom  the  gospel  reveals ;  God  in  Christ  rec- 
onciling the  world  unto  himself  It  is,  that  the  Christian 
humble  himself  before  the  Father,  and  the  Son,  and  the  Holy 
Ghost,  in  whose  name  we  are  baptized.  This  is  self-abase- 
ment, the  work  of  the  Spirit,  whereby  we  know  that  he  dwell- 
eth  in  us  and  we  in  him. 

You  have  heard  a  man  glory  in  his  strength,  in  the  form 
of  his  body,  in  his  w^ealth,  in  his  talents,  in  his  literature,  in 
his  power  of  drinking  wine,  in  his  artfulness  and  success  in 
deception ;  you  have  heard  many  glorying  in  their  shame. 
These  were  proud  of  their  distinction,  however  obtained. 
You  have  heard  men  boast  of  their  religious  knowledge,  of 
their  religious  delight,  of  their  supposed  attainments  in  piety, 
nay  of  their  humility,  while  they,  in  accommodation  to  the 
prevailing  modes  of  speech,  ascribed  their  excellence  to  the 
grace  of  God.  These,  too,  were  proud  of  their  distinction. 
Natural  genius  is  a  benefit,  and  it  cometh  from  God.  Litera- 
ture is  valuable,  and  it  is  obtained  througb  his  providence. 
Rank,  and  wealth,  and  power,  have  their  advantages;  and  are 
owing  to  the  same  goodness.  They  are  the  gifts  of  heaven. 
It  is  lawful  to  esteem  and  to  desire  such  benefits:  and  for  the 
possession  of  them,  it  is  our  duty  to  be  grateful  to  the  Giver 
of  all  good.  The  evil  of  pride,  does  not  lie  in  the  esteem  of 
great  and  good  qualities  ;  nor  does  humility  consist  in  refer- 
ring these  qualities  to  their  proper  source.  The  sin  of  pride, 
is  an  undue  self-complacency^  on  whatever  account.  Its  exer- 
cises may  be  occasioned  by  any  quality  which  is  supposed  to 
confer  distinction ;  but  the  cause  of  such  exercises,  the  prin- 
ciple of  pride,  lies  in  the  corrupt  nature  of  man.  There  was 
a  man  who  appeared  to  take  great  complacency  in  speaking 
of  God's  distinguishing  goodness,  and  greater  still  in  setting 
forth  his  own  actual  goodness,  by  comparing  himself  with 
others  ;  he  gloried  in  his  own  pious  exercises,  as  he  supposed 
them  to  be,  and  he  professed  gratitude  to  God,  as  the  one 
who  made  him  to  differ.  This  is  the  description  of  a  high 
professor.     It  is  the  kind  of  character  which  passes  with  most 


176  THE   EVIDENCES    OF   TRUE 

respect,  among  those  who  acknowledge  the  importance  of  ex- 
perimental religion  without  understanding  the  nature  of  true 
godliness.  It  is  an  imposing  character,  believing  himself  a 
saint  and  despising  others.  The  Searcher  of  all  hearts  de- 
scribes the  man  of  self-complacency,  in  contrast  with  the  man 
who  practises  self-abasement.  Luke  xviii.  10 — 14.  "Two 
men  went  up  into  the  temple  to  piay  ;  the  one  a  Pharisee, 
and  the  other  a  Publican.  The  Pharisee  stood  and  prayed 
thus  with  himself,  God,  I  thank  thee,  that  I  am  not  as  other 
men  are,  extortioners,  unjust,  adulterers,  or  even  as  this  Pub- 
lican, i  fast  twice  in  the  week,  I  give  tithes  of  all  that  I  pos- 
sess. And  the  Publican,  standing  afar  off,  would  not  lift  up 
so  much  as  his  eyes  unto  heaven,  but  smote  upon  his  breast, 
saying,  God  be  merciful  to  me  a  sinner." 

The  Pharisee  was  a  high  professor  ;  a  professor  of  a  high 
degree  of  piety.  1.  Exemplary  in  his  attention  to  public  or- 
dinances, he  went  up  to  the  iemjile.  2.  He  practised,  as  one 
personally  interested  in  the  true  religion,  he  prayed  within 
himself.  S.  He  was  of  a  good  moral  character,  chaste,  just, 
conscientious,  and  punctual  in  all  the  forms  of  religion,  and  in 
the  support  of  it  by  his  worldly  substance.  4.  He  was  quite 
orthodox  in  his  opinions,  and  no  legalist  in  his  own  eye :  He 
acknowledged  that  his  goodness  was  from  God,  and  accord- 
ingly, w^ith  great  devotion,  he  gave  God  thanks,  as  the  God 
of  grace,  by  whom  he  was  made  to  difier  from  other  men 
He  prayed,  God,  I  thank  thee  that  I  am  not  as  other  men. 
What  more  would  you  have  in  a  professor  ?  What  more 
than  this  is  inculcated  or  expected  by  those  ministers  of  re- 
ligion who  are  themselves  novices?  What  more  than  this, 
is  necessary  to  give  celebrity  and  eclat  to  what  usually  passes 
with  superficial  minds  for  the  "  work  of  God  ?"  What  fault 
would  you  find  with  the  profession  of  the  Pharisee?  He 
gave  God  thanks  for  the  holiness  of  vvhich  he  boasted.  Was 
he  not  then  evangelical?  No,  brethren,  he  was  not  of  an 
evangelical  disposition.  Behold,  another  standing  afar  off, 
with  modest  mien  and  downcast  eye,  so  full  of  reverence 
and  godly  fear,  that  he  thinks  himself  too  unworthy  to  take 
pleasure  in  his  own  exercises.  He  smites  upon  his  breast, 
sensible  that  it  contains  a  deceitful  heart.  Listen  to  his 
prayer,  "  God  be  merciful  to  me  asinner.^^  He  is  the  man  of 
an  evangelical  disposition.  He,  by  the  Spirit,  practises  self- 
abasement.  Publican  as  he  is,  and  of  course  despised  by  the 
high  professor,  "  I  tell  you./'  said  the  Judge  of  the  world, 


RELIGION   IN    xMAN.  177 

"this  man  went  down  to  his  house  justified  rather  than  the 
other  :  for  he  that  humbleth  himself  shall  be  exalted." 

The  religion  of  the  Pharisee  was  essentially  defective,  be- 
cause he  rested  upon  his  personal  attainments.  It  did  not 
alter  the  case  that  he  ascribed  those  attainments  to  supernatu- 
ral influence.*  The  proud  man  will  rarely  deny,  that  the 
qualities  for  which  he  esteems  himself,  are  derived,  either  im- 
mediately or  ultimately,  from  the  Creator  of  the  world.  The 
body,  and  the  mind,  and  the  wealth,  and  the  talents  of  all 
men,  are  from  the  Lord  ;  and,  whether  the  gifts,  on  account 
of  which  we  overrate  our  personal  excellencies,  be  said  to 
have  come  down  from  the  God  of  nature  or  from  the  God 
of  grace,  the  disposition  of  self-complacency  in  the  sinner  be- 
fore his  God  is  essentially  the  same.  It  is  necessarily  sinful. 
True  religion  causes  man  to  rejoice  only  in  the  Lord,  always 
in  the  Lord,  and  never  in  any  exercise  or  disposition  of  his 
own  faculties  towards  the  Lord.  The  reason  is  obvious. 
Every  exercise  of  the  heart,  yea,  the  whole  disposition  of  the 
soul,  whatever  may  be  his  attainments  in  this  life,  comes 
short  of  the  perfection  which  the  law  of  God  demands. 
Those  very  affections,  which  are  certain  signs  of  a  state  of 
grace,  are  nevertheless  so  far  from  perfection,  that  we  need 
mercy  and  pardon  even  on  their  account ;  and,  consequently, 
they  can  never  warrant  the  complacency  which  is  opposed  to 
self-abasement.  O  my  soul,  thou  hast  said  unto  the  Lord^ 
Thou  art  my  Lord  :  my  goodness  extendcth  not  to  thee.  For 
all  have  sinned,  and  come  short  of  the  glory  of  God.j 

2.  Having  now,  brethren,  described  self-abasement,  as  that 
exercise  of  the  regenerate  heart,  wherein,  a  man  under  a 
sense  of  his  own  personal  unworthiness  before  the  Lord,  pre- 
sents himself  for  mercy,  I  proceed  to  specify  distinctly  what 
is  implied  in  this  spiritual  exercise. 

It  implies,  first,  conviction  of  sin:  Father,  I  have  sinned 
against  heaven,  and  before  thee,  and  am  no  more  icorthy  to  be 
called  thy  son\ — Theii  shall  ye  remember  your  own  evil  loays^ 
and  your  doings  that  were  not  good,  and  shall  loathe  yourselves 
in  your  oion  sight  for  your  iniquities.^ 

*  "  The  person  who  is  apt  to  think  that  he  is  a  very  eminent  saint,  dis- 
tinguished in  Christian  experience,  is  certainly  mistaken  :  he  is  no  emi- 
nent saint ;  but  under  the  great  prevailings  of  a  self-righteous  spirit. 
And  if  this  be  habitual  with  the  man,  ke  is  ow  saint  at  all :  he  has  not 
the  least  degree  of  any  true  Christian  experience,  so  surely  as  the  word 
of  God  is  true," — Edwards  on  the  Affections. 

t  Psalm  xvi.  2.     Rom.  iii.  23.  X  Luke  xv.  18.  &c. 

§  Ezek.  xxxvi.  31. 


178  TIIE   EVIDENCES    OF   TRUE 

It  implies,  in  the  second  place,  self-abhorence  in  the  sighj 
of  God  on  account  of  our  iniquity.  Lord,  now  mine  eye 
seeth  thee;  wherefore  I  abhor  myself,  and  repent  in  dust  and 
ashes*  It  implies,  thirdly,  a  sentiment  of  dejection,  as  it  re- 
gards all  our  own  personal  qualities  and  attainments,  both  of 
nature  and  of  grace.  This  is  described  in  Scripture^^  as  being 
poor  in  spirit,  loioly  in  mind,  having  a  broken  heart,  humble- 
ness of  mind,  &-c.  It  implies,  fourthly,  fear  of  God's  dis- 
pleasure, and  anxiety  to  escape  his  holy  indignation.  O 
loretched  man  that  I  am  I  who  shall  deliver  me  from  the  body 
of  this  death  ?]  It  implies.  ^/M-/?/,  approbation  of  that  consti- 
tution of  mercy,  whereby  all  God's  attributes  are  displayed. 
Out  of  the  depths  have  I  cried  unto  thee :  if  thau,  Lord,  should- 
est  mark  iniquities,  O  Lord,  who  shall  stand  ?  But  there  is 
forgiveness  ivith  thee,  that  thou  mayest  be  feared.  For  with 
the  Lord  there  is  mercy,  and  ivith  him  is  plenteous  redemption.'^. 
It  implies,  hi  the  sixth  place,  an  acceptance  of  the  mercy 
offered  to  us  by  the  Lord,  and  application  for  it  by  prayer 
unto  him.  The  publican  standing  afar  off,  loould  not  so  much 
as  lift  up  his  eyes  to  heaven,  but  smote  upon  his  breast,  saying, 
God  be  merciful  to  7m  a  sinner.  And  behold,  a  woman  in  the 
city  which  loas  a  sinner j  when  she  knew  that  Jesus  sat  at  ?neat 
in  the  Pharisee^s  house,  brought  an  alabaster  box  of  oint- 
ment, and  stood  at  his  feet  behind  him  iveeping,  and  began. 
to  wash  his  feet  with  tears,  and  did  wipe  them  with  the  hair  of 
her  head.  Have  mercy  on  me,  O  Lord,  thou  Son  of  David. 
The?i  Jesus  answered  a7id  said  unto  her,  O  woman,  great  is 
thy  faith  ;  be  it  unto  thee  even  as  thou  wilt.^ 

It  is  generally  admitted  by  all,  who  have  any  idea  of  the 
necessity  of  conversion  to  God,  that  in  the  origin  of  vital  re- 
ligion, there  is  such  a  thing  as  conviction  for  sin.  The  lan- 
guage is  indeed  become  technical,  that  such  a  one  is  under 
conviction,  when  it  would  be  represented  that  he  is  becoming 
religious.  I  readily  admit,  that  pungent  conviction  is  neces- 
sary to  piety  even  in  an  incipient  state ;  but  I  am  deeply  con- 
cerned, lest  self-abasement  should,  in  theory,  be  limited  to  that 
state.  I  know  that  this  cannot  be  the  case  in  the  practice  or 
experience  of  true  godliness.  Many  imagine  that  conversion 
consists,  in  a  few  fits  of  anguish,  accompanied  with  visible 
effects,  such  as  tears,  and  sobs,  and  trembling,  followed  speedi- 
ly with  gladness  :  hence  the  use  of  the  terms,  "  he  is  under 
concern,"  "  he  has  received  comfort,"  as  the  certain  descrip- 

*  Job  xUi.  5.  6.  t  Rom.  vii.  24.  X  Psalm  cxxx. 

§  Luke  xvui.  13.  &  vu.  37.    Matth.  xv.  22—28. 


RELIGION   IN    MAN.  179 

tion  of  regeneration.  Among  deluded  fanatics,  the  test  of 
progress  in  sanctification,  is  the  confidence  and  the  joy  of  men 
in  their  own  experience.  Beware,  brethren,  beware  of  such 
deceits.  Measure  rather  your  sanctification,  by  the  degree 
of  self  abasement  which  it  produces;  and  let  God  only  be 
your  joy.  The  more  you  think  as  angels  do  ;  as  the  spirits 
of  the  just  in  heaven;  as  God  the  Judge  of  all;  the  more 
correctly  do  you  think.  In  their  sight,  your  attainments  are 
few  and  small ;  your  imperfection  is  obvious  in  every  thing ; 
and  your  transgressions  numerous  and  aggravated.  By  the 
inhabitants  of  heaven,  the  attainments  of  the  saints  on  earth 
appear  no  more  than  the  power  and  the  wisdom  of  mere 
children.  They  judge  correctly  ;  and  the  greater  your  holi- 
ness, the  more  will  you  judge  like  them.  They  think  you 
are  still  low,  compared  with  the  standard  of  duty  and  perfec- 
tion.* It  behooves  you  to  think  lowly  of  yourselves  by  the 
same  rule.  God  resisteth  the  proud,  but  giveth  grace  unto  the 
humble.  Blessed  are  the  poor  in  spirit ;  for  theirs  is  the  king- 
dom of  heaven,  f 

3.  I  prove  the  assertion,  self-abasement  is  a  certain  sign  of 
true  religion. 

The  Holy  Spirit  is  appointed,  in  the  economy  of  the  cove- 
nant of  grace,  to  bring  all  redeemed  men  into  this  state: 
The  God  of  all  truth  positively  declares  that  every  one,  who 
is  in  this  state,  is,  in  fact,  blessed  w^ith  a  saving;  interest  in 
Christ;  and  consequently,  every  one  who  is  conscious  of 
self-abasement,  has  a  conclusive  evidence  of  his  title  to  the 
kingdom  of  heaven.  The  scriptures  support  me  in  these  as- 
sertions ;  "  When  the  Comforter  is  come,  iv/io7)i  I  ivill  send 
unto  you  from  the  Father,  even  the  Spirit  of  truth  which  pro- 
ceedeth  from  the  Father,  he  shall  testify  of  me :  And  when 
he  is  come,  he  ivill  reprove  the  tcorld  of  sin.X  And  I  will  put 
my  Spirit  within  you — then  shall  ye  remember  your  own 
evil  ways,  and  shall  loathe  yourselves  in  your  own  sight,  for 
your  iniquities.*^  For  thus  saith  the  high  and  lofty  One  that 
inhabiteth  eternity,  whose  name  is  holy,  I  dwell  in  the  high 
and  holy  place,  with  him  also  that  is  of  a  contrite  and  hum- 

*  Truly,  brethren,  when  I  see  the  curse  of  God  upon  many  Christians, 
that  are  now  grown  full  of  their  parts,  gifts,  peace,  comforts,  abilities,  du- 
ties, I  stand  adoring  the  riches  of  God's  mercy  to  a  liUle  handful  of  poor 
believers  ;  not  only  in  making  them  empty,  but  in  keeping  them  so  (j)oor 
in  spirit)  all  their  dgLjs.—Shepard's  Sound  Believer. 

t  James  iv.  6.     Matth.  v.  3.  I  John  xv.  26.  &  xvi.  8. 

4  Ezek.  XXX vi.  27,  3L 


180  THE    EVIDENCES   OF   TRUE 

hie  spirit.  The  sacrifices  of  God  are  a  broken  spirit ;  a 
broken  and  a  contrite  heart,  O  God,  thou  wilt  not  despise. 
Blessed  are  the  poor  in  spirit ;  for  theirs  is  the  kingdom  of 
heaven^* 

No  doubt  can  remain,  that  such  Christian  humility,  as 
arises  from  a  sense  of  our  personal  unvvorthiness  before  the 
God  of  our  salvation,  is  the  work  of  the  Spirit  of  grace  in 
the  soul.  Let  it  appear  in  the  form  of  reverence  and  godly 
fear  ;  in  the  form  of  anxiety  to  be  delivered  from  the  power 
of  sin ;  in  the  form  of  self-denial ;  in  the  form  of  utter  de- 
spair of  attaining  to  salvation  on  account  of  any  goodness  in 
ourselves,  whether  natural  or  acquired,  either  by  our  own 
exertions  or  by  the  favour  of  God  ;  or  in  the  form  of  prayer 
for  mercy  on  account  of  the  merits  of  the  Lord  Jesus  our 
covenant  Surety ;  in  whatever  form  or  degree  it  appears  to 
our  own  consciousness,  it  is  certain  evidence  of  the  truth  of 
our  piety  :  it  does  not  make  a  title  ;  but  it  is  proof  of  our  title 
to  "  the  inherittince  of  the  saints  in  light."  The  title  itself  is, 
indeed,  constituted  by  our  union  with  the  Head  Christ ;  but, 
hereby,  we  know  that  he  dwelleth  in  us  and  we  in  him,  be- 
cause he  hath  given  us  this  work  of  his  Spirit. 

II.  Entire  dependence  on  the  Lord  Jesus  Christ  is  certain 
evidence  of  a  state  of  grace. 

No  man  can  say  that  Jesus  is  the  Loj'd,  but  by  the  Holy 
Ghost.  Any  one,  it  is  true,  may  read  or  repeat  these  words ; 
but  no  man  can  say  with  truth,  that  Jesus,  the  only  Saviour, 
is  in  fact  the  Saviour  of  his  choice,  and  that  he  depends  upon 
him,  as  the  Lord  of  life,  for  eternal  salvation, — ^no  mian 
can  say  this,  at  any  time,  but  by  the  Spirit  of  God.  It  is  an 
exercise  of  saving  faith,  and  a  certain  sign  of  spiritual  life. 

The  Scriptures  assure  us  that  salvation  is  of  grace,  through 
faith  ;  and  that  saving  faith  is  not  of  ourselves,  but  is  the  gift 
of  God.  Dependence  on  Christ  for  that  salvation  is,  of 
course,  an  essential  part  of  "  the  faith  of  God's  elect."  The 
exercises  of  faith  arc  indeed  various,  according  to  the  various 
occasions  furnished  by  him  that  made  us,  for  our  improve- 
ment in  Christian  experience  and  usefulness.  Believers, 
when  they  act  appropriately,  under  all  the  circumstances  of 
their  condition  in  the  world,  act  piously,  intelligently,  and 
discreetly.  The  exercises  of  fliith  are  of  course  exceedingly 
diversified.  The  several  parts  of  divine  revelation,  which  is 
always  the  light  in  which  Christians  walk,  and  the  rule  by 
which  they  act,  afford  ground  for  several  distinct  exercises 
*  Isa.  Ivii.  15.     Ps.  li.  17.    Matth.  v.  3. 


RELIGION    IN   MAN.  181 

of  our  new  nature  upon  evangelical  principles.  Faith  as- 
sents to  the  truth  of  the  facts  asserted  in  the  Bible  ;  complies 
with  the  precepts,  and  the  invitations  ;  embraces  the  promise 
and  the  offer ;  and  with  an  unwavering  conviction  of  the 
reality  of  divine  things,  seeks  and  expects  the  enjoyment  of 
them  in  heaven.  It  is  the  substance  of  things  hofcd  for^  and 
the  evidence  of  things  not  seen. 

Faith  has  respect  to  the  divine  Being  ;  the  persons  of  the 
Godhead  ;  the  attributes  and  the  works  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost ;  to  the  person,  the  offices, 
and  the  graces  of  the  Mediator  ;  the  love  of  God  the  Father, 
and  the  fellowship  of  the  Spirit  of  God  and  of  Christ.  It  is 
the  soul's  desire  of  enjoying  God  ;  it  is  the  acceptation  of  the 
good  things  which  are  offered  in  the  gospel ;  it  is  the  act  of 
the  renewed  understanding  assenting  to  the  doctrines  of  truth, 
and  of  the  renewed  heart  uniting  itself  in  love  to  Jesus 
Christ,  the  second  Adam,  as  our  new  covenant  head.  Faith 
is  the  seeing,  the  hearing,  the  receiving,  the  eating  and  drink- 
ing, the  walking,  the  resting,  of  our  spiritual  man.  It  is  the 
living  energy  of  the  new  creature  exercising  itself  in  godli- 
ness, in  the  strength  of  the  Lord  of  life.  The  life  ivhich  I 
now  live  in  the  flesh.^  I  live  hy  the  faith  of  the  Son  of  Godj 
who  loved  7ne,  and  gave  himself  for  me.  This  is  the  faith, 
without  which  there  is  no  salvation  to  any  soul  of  man,  and 
with  which  there  cannot  possibly  be  final  condemnation. 
There  is  no  proposition  more  positively  asserted  in  the  word 
of  God  than  this — He  that  believcth  shall  he  saved^  arid  he  that 
believeth  not  shall  be  damned.  God  hath  spoken  it ;  and  it 
must  be  true.  God  hath  promised ;  and  he  is  faithful  that 
promised,  and  able  also  to  perform.  Faith  is  the  gift  of  God, 
for  the  express  purpose  of  uniting  us  to  his  Son,  that  we  may 
have  everlasting  life.  It  does,  in  fact,  unite  us  to  the  Re- 
deemer ;  and  the  divine  law  sustains  the  union  :  he  is  the 
Lord  our  righteousness.  Being  united  to  the  Redeemer,  the 
law  cannot  condemn  ;  because  it  no  more  applies,  for  the  pur- 
pose of  either  justification  or  condemnation.,  to  the  sinner  in 
his  own  person.  The  believer  must  be  treated  according  to 
the  newly  constituted  relation  of  his  soul  to  the  Saviour. 
"  We  are  dead  to  the  laio  by  the  body  of  Christ,  being  mar- 
ried to  another  husband.  God  is  just,  and  who  is  he  that 
condemneth  ?  There  is  therefore  now  no  condemnation  to 
them  that  are  in  Christ  Jesus."  Faith  is  a  gift  and  a  bless- 
ing of  the  covenant  of  grace,  and  that  covenant  is  ordered  in 
all  things  and  sure.     It  is  the  will  of  God  that  believers 

16 


182  THE   EVIDENCES   OF   TRUE 

should  be  saved.  From  all  eternity  he  determined  it  should 
be  the  case.  In  order  that  it  might  be  so,  he  sent  his  Son 
into  the  world  ;  the  Redeemer  came,  and  obeyed,  and  suf- 
fered, and  died,  and  rose  again,  and  ever  liveth  to  make  inter- 
cession for  us.  For  this  purpose  the  gospel  is  published, 
ministers  are  sent,  a  church  is  formed  and  preserved  ;  ordi- 
nances are  appointed  and  administered,  and  the  Holy  Ghost 
is  given.    It  must  be  so.    "  He  that  believeth  shall  be  saved." 

Will  you,  my  hearers,  admit  this  truth  ?  If  you  reject  this 
truth,  I  cannot  reason  with  you  upon  the  subject  of  personal 
assurance  of  salvation.  There  is  no  ground  upon  which  the 
preacher  and  the  hearer  can  meet  for  the  discussion,  if  you 
deny  salvation  to  the  believer  ;  if  you  can  even  doubt  whether 
the  believer  shall  be  saved  ;  if  you  doubt  God's  word,  so 
often,  so  unequivocally,  so  clearly  and  powerfully  repeated 
from  heaven.  Again,  I  ask  my  congregation,  will  you  ad- 
mit the  truth,  "  The  believer  shall  be  saved  ?"  Grant  me  your 
assent  to  this  sentiment,  and  I  now  ask  no  more.  You  grant 
it  then.  I  know  that  you  believe  and  are  sure,  that  Christ  is 
able  to  save  to  the  uttermost.  I  proceed  to  the  demonstration 
— cordial  and  entire  dependence  on  Christ  for  salvation  is 
conclusive  evidence  of  a  state  of  grace. 

Come,  then,  ye  anxious  children  of  my  God,  let  us  look 
around  for  subjects  in  this  congregation,  to  whom  the  text 
may  be  applied.  Look  within  you  for  the  character  speci- 
fied, dependence  on  Christ  for  eternal  life. 

This  character  is  simple  ;  the  examination  will  not  perplex 
the  most  feeble  disciple:  it  is  obvious;  and  may  be  discov- 
ered by  every  one  :  it  is  common  to  all  Christians  ;  and 
therefore  whatever  difference  there  be  among  the  saints,  each 
has  this  witness  within  himself;  this  character  is  not  tem 
porary  or  occasional,  but  habitual  and  permanent;  and  there- 
fore you  have  at  all  times  this  certain  sign  of  true  religion. 

I  show  you  ichat  is  implied  in  this  character^  and  that  it  is 
proof  of  spiritual  union  to  the  Saviour. 

1.  Dependence  on  Christ  for  salvation  implies,  first.^  that 
you  really  desire  salvation.  You  certainly  know,  whether 
this  is  the  case  with  you  or  not.  It  implies,  secondly^  that  you 
know  who  is  the  Saviour  sent  from  God,  and  of  whom  the 
Scriptures  testify.  It  is  upon  him  we  must  depend  ;  for  this 
is  the  true  God  and  eternal  life.  I  am  not  speaking  of  de- 
pendence on  a  fictitious  character  ;  but  upon  the  very  Christ 
described  in  the  Bible.  The  meaning  of  dependence  you 
know.     It  is  the  third  idea  implied  in  the  character.     It  is 


RELIGION    IN    MAN.  183 

the  laying  all  your  weight  upon  him — casting-  a  burden  on 
him,  leaning  yourselves  upon  him,  resting  your  souls  upon 
him,  trusting  your  interests  to  him.  Fourthly^  it  is  a  depend- 
ence for  a  specified  purpose — for  eternal  life.  This  includes 
all  your  needs :  Pardon,  peace,  holiness,  comfort,  life,  hope 
in  death,  and  a  glorious  immortality — dependence  for  eternal 
life,  and  nothing  short  of  this,  nothing  but  what  is  involved 
in  this.  Fifthly^  the  dependence  is  cordial — a  matter  of 
choice,  of  intelligent  choice :  it  is  entire,  without  reserve,  and 
without  doubt  of  his  power  to  support  you  :  it  is  exclusive  ; 
for  there  is  none  associated  with  him  as  in  part  a  Saviour,  nor 
works,  nor  gifts,  nor  friends,  nor  saints,  on  earth  or  in  heav- 
en, nor  angels,  nor  personal  attainments  of  any  kind  :  Christ 
stands  alone  as  the  Rock.  There  he  is  before  you,  a  sure 
foundation,  elect,  precious ;  he  that  believeth  in  him  shall  not 
be  confounded.  All  this  is  plain  to  the  meanest  capacity : 
and  it  remains  for  me  only  to  ask  you,  are  you  conscious  of 
such  dependence?  Then  you  stand  upon  the  Rock,  against 
which  the  gates  of  hell  shall  not  prevail. 

2.  This  dependence  is  evidence  of  true  religion  in  the 
soul. 

You  will  readily  perceive,  that,  by  the  description  we  have 
given  of  saving  faith,  dependence  on  Jesus  Christ  for  eternal 
life  is  an  exercise  of  that  distinguished  grace,  and  is  a  work 
of  the  Spirit  which  is  given  to  us.  The  whole  description  of 
faith  may  summarily  comprehended  in  this  short  sentence,  a 
"  receiving  and  resting  upon  Christ  alone  for  eternal  life." 
This  is  saving  faith  ;  and  it  follows,  that  dependence  on  him 
for  future  happiness,  being  an  exercise  of  faith,  is  certain  evi- 
dence of  its  existence. 

The  faith  of  the  saints  is  made  manifest  by  works,  for 
it  luorks  hy  love  and  jpurifies  the  heart.  The  Apostle,  who 
said  that  faith  loithout  icorks  is  dead.,  taught  us  to  show,  both 
to  ourselves  and  to  others,  our  faith  by  our  icorks.  This  prin- 
ciple is  applicable  to  every  power  and  faculty  of  man.  The 
effect  indicates  the  presence  of  a  cause  ;  the  exercise  proves 
the  existence  of  the  faculty.  Every  man,  and  every  body  of 
men,  under  the  dictates  of  common  sense,  act  upon  this  prin- 
ciple. If  you  are  a  good  reader,  a  good  speaker,  or  a  good 
writer,  give  us  a  specimen  of  your  powers.  This  is  prefer- 
able to  the  testimony  of  a  hundred  witnesses.  Are  you  benev- 
olent ?  show  it  by  your  beneficence  ;  disinterested  1  seek  not 
an  increase  of  ease,  or  pleasure,  or  emolument,  show  us 
your  mildness,  your  self-denial,  your  public  spirit.     When  I 


184  THE   EVIDENCES   OF   TRUE 

Avas  in  Cyprus^  said  the  boaster,  I  leaped  over  a  bar  elevated 
twenty  feet  above  the  ground  ;  do  it  now^  said  his  opponent, 
and  I  will  believe  your  assertion.  This  is  the  mode  in  which 
self-examination  should  be  conducted.  Faith  is  its  own  best 
evidence.  Are  you  a  believer?  exercise  that  faith  ;  and  de- 
pend, at  this  present  moment,  upon  the  Redeemer,  for  eternal 
life.  True  faith  may  be  every  where  and  always  exercised. 
It  is  never  out  of  time  or  out  of  place.  Dreams,  and  visions, 
and  voices,  and  suggestions,  sudden  alarms,  and  extraordi- 
nary fears  or  joys  ;  tears  and  sobs,  and  cries,  and  songs,  and 
ecstacies  are  deceitful :  bodily  service  profiteth  little.  Even 
inspiration,  the  gift  of  tongues,  prophecy,  and  other  powers 
of  miracle,  may  be  communicated  without  true  holiness,  but 
the  work  of  the  Holy  Ghost,  is  the  infollible  indication  of  his 
presence  with  our  spirits.  The  believer  shall  be  saved  ;  and 
he  is  a  believer  who  trusts  in  the  Redeemer,  in  fact  and  ex- 
clusively, for  that  salvation.  These  things  were  written  that 
ye  might  believe^  and  that  helieving  ye  might  have  life  in  his 
name. 

III.  Submission  to  the  law  of  Christ  is  an  evidence  of  true 
godliness. 

There  is  no  system  of  religion,  however  otherwise  absurd, 
that  does  not  recommend  morality.  All  mankind,  even  the 
most  wicked  and  profane  of  our  race,  acknowledge  that  de- 
cent moral  conduct  is  essential  to  a  virtuous  life.  The  insti- 
tutions of  civil  society,  for  the  education  of  youth,  the  preser- 
vation of  good  order,  and  the  exercise  of  jurisprudence,  all 
proceed  upon  the  principle,  that  sound  morals  should  be  cul- 
tivated and  observed,  as  conducive  to  personal  happiness  and 
the  public  prosperity.  The  moral  tendency,  of  the  Christian 
revelation,  has  been  observed  and  inculcated  by  all  who  pro- 
fess respect  for  the  Bible  ;  and  the  several  churches  require, 
as  evidence  of  a  good  conscience,  outward  conformity  to  the 
precepts  and  ordinances  of  religion.  We  cannot,  therefore, 
be  mistaken  in  saying  that  Christian  obedience  is  a  sure  sign 
of  a  Christian  disposition.  It  was  the  Saviour  himself  who 
said,  "  If  ye  love  me,  keep  my  commandments :  and  if  ye 
keep  my  commandments,  ye  shall  abide  in  my  love."* 

That  you  may  be  enabled  to  apply  this  text  to  your  own 
experience,  I  will  explain  what  1  mean  by  the  law  of  Christ 
— show  wherein  submission  to  it  consists — and  prove,  that 
such  submission  is  decisive  evidence  of  union  with  him  for 
eternal  salvation. 

♦  John  xiv.  15.  and  xv.  10. 


RELIGION   IN   MAN.  185 

1.  The  law  of  Christ  is  the  entire  rule  of  moral  obligation 
dispensed  by  Messiah  to  the  sons  of  men. 

God  hath  not  left  any  of  his  creatures  in  a  state  of  absolute 
insubordination.  No  created  being,  animate  or  inanimate, 
exists  independently  of  his  will.  Inhere  is  not  a  particle  of 
matter,  nor  any  combination  of  material  atoms,  from  the  dust 
of  the  balance,  to  the  sun  in  the  firmament,  which  he  does 
not  uphold,  and  govern  by  laws  suited  to  their  nature  and 
design.  There  is  not  a  single  mind,  nor  any  community  of 
inteHigent  beings,  which  he  does  not  control,  or  over  which 
he  has  not  legislated.  He  has  not  left  us,  on  our  creation, 
without  proposing  and  enacting  statutes  for  the  regulation  of 
our  thoughts  and  our  actions  :  and  he  hath  sent  his  Son  into 
the  world,  not  to  destroy  the  law,  and  set  us  upon  a  footing 
of  disorder  and  independence,  but  to  fulfil  the  law  ;  to  set 
aside  its  condemning  power  ;  and  to  establish  its  obligation 
upon  our  consciences.  If  there  were  no  law,  there  could  not 
be  any  virtue  or  vice,  any  sin  or  holiness  among  dependent 
creatures  :  for  where  there  is  no  law,  there  is  neither  obedi- 
ence nor  transgression.  Christians  are  of  course  still  under 
a  rule  of  duty.  They  are  indeed  become  dead  to  the  Imo.  as 
a  covenant  of  works — as  a  rule  of  probation,  upon  which  de- 
pends their  acceptance  and  adjudication  to  the  state  of  con- 
firmed felicity  in  heaven.  They  are  married  to  another 
husband,  in  whom  they  have  both  righteousness  and  strength  ; 
and  their  right  to  the  kingdom  of  God,  is  unalterably  secured 
by  the  merits  of  their  Redeemer.  They  are  delivered  by  the 
New  Testament  from  the  legal  ceremonies  of  "the  law  given 
by  Moses;"  but  they  are  still  under  a  rule  of  righteousness. 
Do  ICC  llien,  said  the  Apostle,  to  those  who  attempted  to  turn 
the  grace  of  God  into  a  system  of  licentiousness,  do  ice  then 
make  void  the  laio  through  faith  ?  God  forbid  :  yea^  we  estab- 
lish the  law*  Reasoning  with  the  Corinthians,  the  same 
Apostle  urges  upon  their  attention  his  own  industry  and  self- 
denial  in  promoting  the  objects  of  his  ministry  :  he  refers  to 
his  accommodating  disposition,  conforming  to  all   outward 

*  Rom.  iii.  31.  A  confusion  of  ideas  often  takes  place  in  relation  to 
this  subject.  The  new  dispensation  sets  aside  the  obligation  of  the  Old 
Testament  ritual ;  and  the  covenant  of  grace  sets  aside,  from  believers, 
the  penalty  of  the  covenant  of  works.  These  are  facts  :  they  are  Chris- 
tian privileges;  and  the  day  we  forget  this,  we  forget  the  gospel  of  the 
grace  of  God  :  for  in  both  these  cases,  we  are  delivered  from  the  law  by 
Jesus  Christ.  "We  are  dead  to  the  law;  we  are  without  law;  we  are 
not  under  the  law,  but  under  grace."  But  we  are  under  the  law  as  a 
RULE  OP  LIFE.     This  distinction  ought  not  to  be  at  any  time  forgotten. 

16* 


186  THE    EVIDENCES    OF   TRUE 

varieties  of  condition  and  manners,  consistent  with  the  purity 
and  fidelity  of  a  public  servant  of  God.  Comparing  Jews 
and  Gentiles,  he  had  occasion  to  speak  of  the  former  as  under 
the  latv,  and  of  the  latter  as  without  laio  ;  and  lest  the  Chris- 
tians who  lived  without  observing  the  Jewish  laiv  should  be 
suspected  of  opposition  to  the  principles  of  all  law^  he  adds 
in  a  parenthesis,  as  a  description  of  their  condition,  being  not 
tvithout  lata  to  God,  but  under  the  law  to  Christ.  This, 
then,  is  the  situation  of  a  truly  religious  man  :  he  is  under 
the  law  of  Christ. 

God  reveals  himself  to  fallen  sinners  in  the  Mediator :  and 
the  whole  doctrine  of  the  Bible  is  the  word  of  Christ.  The 
light  imparted  in  the  sacred  volume,  and  the  precepts  which 
it  contains ;  the  motives  of  action  which  it  presents  to  the 
mind  ;  all  its  contents  ;  the  whole  Christian  revelation,  is  an 
expression  of  the  will  of  God  in  Christ.  As  such  it  is  ap- 
plied by  the  Holy  Spirit ;  for  the  whole  of  the  work  of  the 
Comforter  consists  in  taking  from  Christ  to  his  disciples. 
Therefore,  said  /,  that  he  shall  take  of  vmie,  and  shall  shotv  it 
unto  you*  Wielding  the  sceptre  of  universal  dominion, 
Messiah  is  head  over  all  things  to  the  church  which  is  his 
body :  He  is  clothed  with  the  whole  authority  of  the  Godhead 
for  the  government  of  the  world  ;  and  his  Spirit  applies  his 
LAW  to  the  saints.  "  He  shall  not  speak  of  himself — he  shall 
glorify  me  ;  for  he  shall  receive  of  mine,  and  shall  show  it 
unto  you.     All  things  that  the  Father  hath  are  mine."t 

The  whole  system  of  moral  obligation  is  administered  by 
Jesus  Christ ;  and  of  course  all  real  Christians  submit  to  the 
law  as  thus  proclaimed  from  on  high.  Outward  conformity 
to  the  rule  answers  the  purposes  of  visible  order  in  society, 
whatever  may  be  the  respect  which  the  inner  man  pays  to  the 
authority  of  the  Lord  our  Redeemer  ;  but  in  order  to  try  the 
heart  for  the  purposes  of  assurance  before  God,  it  is  indis- 
pensably necessary  to  recognize  the  authority  of  Christ. 
Natural  religion  may  be  cultivated,  by  urging  and  observing 
the  authority  of  a  Supreme  Being  over  the  rational  creature  ; 
and  that  religion  may  be  affected  in  its  observances  and  en- 
larged in  its  code,  by  coming  in  contact  with  the  christian 
revelation  :  there  may  be  a  nominal  and  apparent  christian 
obedience,  that  will  pass  even  in  the  church,  while  respect  is 
had  only  to  the  authority  of  Jehovah  absolutely  considered  as 
the  Lawgiver  ;  but  there  is  no  Christianity  without  viewing 
the  whole  system  of  moral  obligation  as  the  law  of  Christ 
*  John  xvi,  15.  +  John  xvi.  13— l.'S. 


RELIGION    IN    MAN.  187 

He  is  our  Lord  :  "  and  the  Lord  is  our  Judge,  the  Lord  is  our 
lawgiver,  the  Lord  is  our  King  ;  he  will  save  us.  For  he  is 
thy  Lord,  and  worship  thou  him."*  There  is  one  lawgiver 
who  is  able  to  save  and  to  destroy.  However,  brethren,  you 
may  read  books,  and  support  churches,  and  hear  sermons, 
that  have  no  respect  to  GocVs  being  in  Christy  when  you  try 
yourselves,  as  to  your  religious  state,  it  is  indispensably  ne- 
cessary for  you  to  ascertain  that  you  have  received  the  law 
of  Christ  as  your  actual  rule  of  life. 

2.  I  shall  show  wherein  submission  to  the  Saviour's  law 
consists. 

Submission,  is  the  delivering  one's  self  to  the  disposal  of 
another  ;  and  applied  to  the  will  of  God  it  denotes  our  cordial 
obedience  to  him  when  his  will  is  made  known.  It  is  con- 
sonant to  reason,  that  we  submit  ourselves  to  the  King  of 
saints.  The  dignity  of  his  person,  who  thought  it  not  robbery 
to  be  equal  with  God,  who  is  God  over  all  blessed  for  ever, 
renders  it  becoming  that  all  creatures  that  are  on  earth  and 
in  heaven  should  obey  him.  The  official  relation  in  which 
he  stands  to  us,  as  the  Mediator  between  God  and  man,  is  an 
additional  consideration  for  our  doing  homage  to  him.  It  is 
the  will  of  heaven  too  that  all  men  should  honour  the  Son 
even  as  they  honour  the  Father :  for  he  is  the  image  of  the 
invisible  God,  the  express  image  of  the  Father's  person.  As 
our  Representative  he  stands  on  high  making  intercession  ; 
and  as  the  Representative  of  God  in  upholding  and  govern- 
ing the  world,  and  in  dispensing  laws  and  blessings  to  be- 
lievers, it  is  becoming  the  subjects  of  his  peculiar  kingdom  to 
maintain  the  principles  of  obedience  as  due  to  him  from  all 
men  in  their  several  relations  and  capacities ;  and  to  practise 
themselves  upon  that  principle  in  all  their  personal  and  social 
concerns. 

In  Christian  submission  to  the  law  of  God  in  Jesus  Christ, 
is  implied,  conscientious  abstinence  from  all  sin — punctual 
and  solemn  attention  to  all  his  ordinances  of  religious  wor- 
ship— the  subjection  of  the  temper  of  the  heart,  to  all  the 
principles  of  holiness — and  the  active  performance  of  the 
several  duties  we  owe  to  all  our  fellow-men. 

This  is  the  conversation  which  becometh  the  gospel.  The 
question  is  not  indeed  in  the  present  discourse,  about  the  per- 
fection of  this  obedience  ;  but  about  its  sincerity.  We  are  not 
speaking  of  the  condition  of  our  acceptance  with  God  to  fa- 
vour— to  pardon,  peace,  and  glory.  We  are  speaking  of  the 
*  Isa.  xxxiii.  22.    Psalm  xlv.  11. 


188  THE   EVIDENCES   OF  TRUE 

means  of  assurance  that  we  have  already  been  accepted  of 
him  for  the  sake  of  Christ's  righteousness  :  And  the  evidence 
is  a  sincere  submission  to  his  known  precepts.  We  know 
indeed  that  you  are  imperfect.  We  know  that  in  every  thing 
you  fall  short  of  your  obligations.  We  urge  at  all  times  per- 
fection as  a  duty  upon  man.  We  exhibit  perfection  to  your 
hopes,  as  an  object  to  be  attained  on  the  dissolution  of  this 
tabernacle  ;  but  we  require  sincerity  as  an  evidence  of  piety, 
as  an  evidence  that  the  work  is  begun  which  shall  be  carried 
on  unto  perfection.  Of  this  you  can  judge  :  and  you  can 
readily  ascertain  whether  you  sincerely  submit  yourselves  to 
the  law  of  Christ. 

3.  Such  submission  is  a  certain  sign  of  true  religion :  for 
it  is  an  essential  part  of  godliness.  No  man,  except  a  pious 
man,  renewed  and  enlightened  by  the  Spirit  of  God,  has  a 
spiritual  discernment  of  the  law:  for  the  carnal  mind  is  cn- 
mity  against  the  Lawgiver.  Divine  revelation  affirms,  that 
obedience  is  the  fruit  and  the  evidence  of  the  love  of  God 
shed  abroad  in  the  heart  by  the  Holy  Ghost.  "  Whosoever 
believeth  that  Jesus  is  the  Christ  is  born  of  God  :  and  every 
one  that  loveth  him  that  begat,  loveth  him  also  that  is  begotten 
of  him.  For  this  is  the  love  of  God,  that  ye  keep  his  com- 
mandments."* The  same  Apostle,  in  another  place,  expressly 
teaches,  that  keeping  the  commandments  is  an  evidence  of 
our  vital  union  with  the  Saviour.  "  He  that  keepeth  his 
commandments  dwelleth  in  him,  and  he  in  him  :  and  hereby 
know  we  that  he  abideth  in  us,  by  the  Spirit  which  he  hath 
given  us."t 

The  personal  experience,  of  inspired  men,  proves  that 
Christian  obedience  is  evidence  of  piety.  Therefore  are  they 
said  to  "  walk  not  after  the  flesh,  but  after  the  Spirit :  for  the 
laiu  of  the  Spirit  of  life  in  Christ  Jesus  hath  made  me  free  from 
the  law  of  sin  and  death.''^X  ^  shall  add  for  further  confirma- 
tion, two  other  texts  of  Scripture.  One  refers  to  the  covenant 
of  grace,  the  source  of  all  vital  religion — that  covenant,  which 
the  Saviour  himself  dispenses ;  and  it  shows  that  the  princi- 
ples of  evangelical  obedience  are  communicated  by  him  ac- 
cording to  that  covenant.  This  shall  be  the  covenant  that  I 
v.iill  make  with  the  house  of  Israel :  after  those  dai/s,  saith  the 
Lord,  I  will  put  my  laio  in  their  inward  parts,  and  write  it  in 
their  hearts,  and  Itoill  he  their  God,  and  they  shall  be  my  people.^ 
The  other  informs  us  of  the  nature  of  the  kingdom  of  God, 

*  1  John  V.  1—3.  t  Chap.  iii.  24. 

I  Rom.  viii.  2.  .  §  Jer.  xxxi.  33, 


RELIGION   IN    MAN.  189 

of  which  all  the  saints  are  admitted  members  ;  and  points  out 
the  consequence  of  serving  the  Lord  Jesus  Christ.  For  the 
kingdom  of  God  is  not  meat  and  drink,  but  righteousness,  and 
peace,  and  joy,  in  the  Holy  Ghost.  For  he  that  in  these  things 
serveth  Christ  is  acceptable  to  God,  and  approved  of  men* — he 
is  of  course  truly  pious. 

IV.  Joy  in  God,  the  Saviour  of  the  soul,  is  an  evidence  of 
piety. 

Joy  is  a  high  degree  of  gladness,  and  is  naturally  produced, 
in  a  mind  of  sensibility,  by  whatsoever  happens  in  conform- 
ity to  its  inclination.  Christian  sensibility  is  duly  affected 
with  spiritual  things  ;  for  the  affections  are  set  upon  them. 
The  spiritually  minded  man  is  of  course  disposed  to  set  a 
high  value  upon  all  the  blessings  which  the  covenant  of  grace 
reveals  ;  and  as  the  Spirit  of  Christ  takes  the  things  of  Christ 
and  shows  them  unto  us,  we  cannot  fail  to  have  complacency 
in  them.  The  new  nature  is  adapted  to  heavenly  things,  as 
the  eye  to  the  light  of  the  morning,  and  it  must  be  joyfully 
affected  by  the  discoveries  obtained  through  the  grace  of  God. 
How  excellent  is  thy  loving  kindness,  O  God  !  therefore  the 
children  of  men  put  their  trust  under  the  shadow  of  thy  loings. 
They  shall  be  abundantly  satisfied  loith  the  fatness  of  thine 
house:  and  thou  shall  make  them  drink  of  the  river  of  thy 
pleasures.^ 

By  natural  constitution  we  are  fitted  for  taking  delight  ia 
the  beauties  and  enjoyments  of  the  world.  It  is  an  evidence 
of  the  goodness  of  the  Creator  that  so  many  avenues  are 
opened  to  the  temple  of  felicity.  He  is  himself,  nevertheless, 
he  must  be  himself,  the  great  and  the  principal  object  of  de- 
light to  every  good  mind.  Whom  have  I  in  heaven  but  thee? 
and  there  is  none  upon  earth  that  I  desire  besides  thee.X 

Unregenerate  men,  in  the  society  of  their  pious  neighbours, 
whom  they  esteem  on  some  account  or  other,  may  from  sym- 
pathy, rejoice,  as  well  as  weep.     Deluded  men  have  joy  in 

*  Rom.  xiv.  17—18.         t  Psalm  xxxviii.  7—8.         X  Psalm  Ixxxiii.  25. 

"  There  is  a  suitableness  to  our  natural  constiluiion,  in  the  proper  act- 
ings of  natural  life  for  its  own  preservation:  there  is  so  also  in  our 
spiritual  cousiituiion.  The  graces  in  their  due  exercise  compose  and  re- 
fresh the  mind :  thence  a  blessed  satisfaction  and  complacency  befalls  the 
soul.  Now,  God  is  the  fountain  and  centre  of  all  spiritual  refreshments; 
and  in  access  to  him,  there  is  a  refreshing  taste  of  them  communicated  to 
the  soul." — Otcen. 

"  Spiritual  good  is  of  a  satisfying  nature;  and  for  that  very  reason,  the 
goul  that  tastes  and  knows  its  nature,  will  thirst  after  it,  and  a  fulness  of 
it,  that  it  may  be  satisfied." — Edwards. 


190  THE   EVIDENCES   OF   TRUE 

their  own  fancied  attainments  ;  in  imaginary  views  of  the  di- 
vine character ;  in  their  expectations  of  future  good,  however 
groundless  their  hopes :  and  they,  thus,  sit  down  contented. 
But  good  men  rejoice  in  the  Lord  always ;  and  the  greater 
their  joy,  the  more  they  press  forward  to  perfection.  They 
joy  in  God  through  our  Lord  Jesus  Christ,  by  whom  also  we 
have  received  the  atonement.  Intimate  communion  with  the 
Father  and  the  Son,  Jesus  Christ;  a  peace  of  conscience, 
through  the  application  of  the  blood  of  sprinkling ;  the  sub- 
stantial glories  of  the  land  of  promise,  unfolded  by  an  al- 
mighty Spirit,  are  the  exciting  causes  to  the  joy  of  believers. 
In  the  preaching  of  the  word  of  God ;  in  the  sacraments  of 
the  church  ;  in  the  conversation  of  the  saints  ;  in  their  own 
meditations  and  prayers,  they  find  occasions  for  high  satis- 
faction in  him  who  is  precious  to  their  souls,  who  is  alto- 
gether lovely,  the  chief  among  ten  thousand.  The  experi- 
ence of  this  sanctified  joy  is  ample  means  of  the  assurance 
of  salvation.  It  is,  also,  easy  to  ascertain  whether  you  have 
this  witness. 

You  know  whether  you  have  any  joy  in  or  about  religion ; 
and  you  can  speedily  determine,  whether  it  proceed  from  re- 
ligious principles  or  not.  Does  a  view  of  the  covenant  of 
grace,  as  revealed  in  the  scriptures,  induce  you  to  say,  "  this 
is  all  my  salvation,  and  all  my  desire?"'  Do  you  experience 
inward  delight  in  the  contemplation  of  him  who  is  glorious 
in  holiness?  Do  your  hearts  welcome  the  distinguishing 
excellencies  of  evangelical  religion  as  congenial  to  your  dis- 
position ?  Does  the  Lord  Jesus  appear  in  your  estimation 
altogether  lovely?  Are  your  spirits  exhilarated  by  the 
streams  of  the  city  of  God,  by  the  hope  of  eternal  life  in  the 
perfection  of  holiness,  in  the  celestial  paradise?  then  have 
you  the  fellowship  of  the  Spirit,  and  are  qualified  to  say  of 
the  Son  of  man,  I  sat  down  under  his  shadow  with  great  de- 
light, and  his  fruit  was  sweet  to  my  taste.  This  is  joy  in  the 
Holy  Ghost.  It  is  a  certain  sign  that  you  are  truly  religious. 
Your  faith  stands  not  in  the  wisdom  of  man,  but  in  the 
power  of  God  :  for  you,  this  is  the  power  and  demonstra- 
tion of  the  Holy  Ghost,  that  although  we  see  him  not,  yet 
believing  in  him,  we  should  rejoice  with  joy  unspeakable  and 
full  of  glory. 

I  do  not  pursue  this  subject  further.  In  another  dis- 
course, I  shall  exhibit  more  at  large  the  consolations  of 
the  grace  of  God  ;  but  shall  now  bring  this  discussion  to 
an  end. 


RELIGION   IN    MAN.  191 


CONCLUSION. 


It  must  have  been  observed,  by  all  my  nearers,  that  while 
describing  the  means  of  assurance,  I  took  for  granted  that 
there  is  a  work  of  the  Spirit  perfectly  peculiar  to  redeemed 
men  :  and  that  this  work  is  in  fact  that  testimony  of  the  Spirit, 
whereby  he  beareth  witness  with  our  own  spirits  that  we  are 
the  sons  of  God.  You  will  allow  me  now  to  explain  both 
these  principles. 

1.  There  is,  in  the  communication  of  grace  to  fallen  sin- 
ners, a  S2)ecial  icork  of  the  Spirit  of  God,  distinct  from  his 
agency  in  the  creation  and  sustentation  of  the  universe. 

The  scriptures  assure  us  that  this  is  the  fact,  by  describing 
Christians  as  having  the  Spirit ;  and  representing  others  as 
not  having  the  Spirit.  There  must,  therefore,  be  a  peculiar 
sense^  in  w^hich  the  omnipresent  Spirit  of  God  influences  the 
saints.  "  What,  know  ye  not  that  your  body  is  the  temple 
of  the  Holy  Ghost  which  is  in  you.,  which  ye  have  of  God  V^* 
"  But,  beloved,  remember  ye  the  w^ords  that  were  spoken  be- 
fore of  the  apostles  of  our  Lord  Jesus  Christ ;  how  that  they 
told  you  there  should  be  mockers,  who  should  walk  after 
their  own  ungodly  lusts — sensual,  ha.ving  not  the  Spirit."! 
It  is  sufficient  for  my  purpose  to  ascertain  the  fact,  although 
I  should  be  unable  to  explain  it:  and  it  is  enough  for  you  to 
know  the  fact,  whether  or  not  you  fully  understand  the 
grounds  of  the  distinction.  "  Ye  are  not  in  the  flesh,  but  in 
the  Spirit,  if  so  be  that  the  Spirit  of  God  dwell  in  you. 
Now  if  any  man  have  not  the  Spirit  of  Christ,  he  is  none  of 
his." J  He  who  knoweth  all  things,  understands  the  differ- 
ence between  the  common  operations,  and  the  sanctifying 
influences  of  the  Spirit:  He  maketh  us  to  know  that  it 
exists. 

I  do  not  say,  brethren,  that  there  is  any  difference  as  to  the 
ultimate  source  of  power  ;  for  there  is  no  power  but  of  God  ; 
and  it  is  the  same  Spirit  that  reneweth  the  face  of  the  earth  in 
the  spring,  and  giveth  to  redeemed  men  the  saving  change, 
denominated  emphatically  the  reneumig  of  the  Holy  Ghost. 
It  is  he,  ivho  commanded  the  light  to  shine  out  of  darkness, 
that  hath  shined  in  our  hearts.,  to  give  the  light  of  the  know- 
ledge of  the  glory  of  God  in  the  face  of  Jesus  Christ.^  I  do 
not  affirm,  that  this  difference  consists  in  the  degree  of  energy, 

*  1  Cor.  vi.  19.  +  Jude  17,  19. 

X  Rom.  viii.  9.  §  2  Cor.  iv.  6. 


192  THE   EVIDENCES   OF    TRUE 

employed  by  the  omnipotent  God,  in  producing  the  several 
effects.  It  is  not  for  creatures  to  measure  the  extent  of 
power  put  forth  by  the  Ahnighty.  We  know  that  he  is  in- 
capable of  any  expenditure  of  strength.  He  spoke,  and  it 
was  done :  he  commanded,  and  it  stood  fast.  And  who  will 
pretend  to  determine,  whether  more  of  power  was  employed 
by  the  Spirit  of  God  when  "he  moved  upon  the  face  of  the 
waters,  w^hen  the  earth  was  without  form,  and  void,"  or  when 
he  "  beareth  witness  with  our  spirits  that  we  are  the  sons  of 
God?"  I  do  not  intend  to  convey  the  idea,  that  this  differ- 
ence depends  on  the  diversities  of  effects  produced  according 
to  the  nature  and  character  of  the  subject  on  which  it 
operates.  An  indefinite  variety  of  effects  is  apparent  in  the 
fields  and  the  forests  of  the  vegetable  kingdom ;  among  the 
ranks  of  animated  beings,  rational  and  irrational ;  and  even 
in  the  church  itself,  there  are  diversities  of  gifts,  but  the 
same  Sjnrit :  and  there  arc  diversities  of  operations,  but  it 
is  the  same  God  ichich  ivorketh  all  in  all* 

Thus  far,  however,  the  scriptures  clearly  point  out  a  differ- 
^Tzcc  between  the  common  and  saving  operations  of  the  Spirit 
— They  belong  to  entirely  distinct  economies^  or  establishments. 
The  common  belong  to  the  establishment  of  nature ;  the 
special^  or  saving,  to  the  economy  of  the  covenant  of  grace. 

The  system  of  grace  was  devised,  in  the  counsel  of  peace, 
before  the  world  began.  God  foreknowing  the  fall  of  man, 
as  a  particular  member  of  the  system  of  creation,  willed  the 
RECOVERY  OF  SOME  OF  THE  HUMAN  RACE.  In  Order  to  effect 
this,  the  Father  represents  and  sustains  the  entire  divine  au- 
thority and  glory :  the  Son  effectually  redeems  the  elect  seed 
given  to  him ;  and  the  Spirit  quickens  and  prepares  each  of 
them  for  eternal  glory.  Such  is  the  economy  of  the  cove- 
nant of  grace.  You  see  how  plain,  how  intelligible.  This 
is  a  distinct  system:  and  to  this  must  be  referred  the  distinc- 
tion between  the  special  agency  of  the  Spirit,  and  his  com- 
mon gifts.  According  to  this  gracious  establishment,  to  pro- 
mote the  glory  of  the  Trinity  by  the  salvation  of  elect  sinners, 
the  Spirit  acts  a  special  and  appointed  part.  He  is  sent  by 
the  Father  and  by  Christ  upon  a  distinct  business:  He 
comes,  as  the  Comforter,  to  a  chosen  people :  He  works  in 
them  to  will  and  to  do  of  his  good  pleasure — He  works 
spiritual  life  and  all  its  holy  exercises.  It  does  appear  to  me, 
brethren,  that  this  distinction  is  very  easily  perceived,  if  not 
completely  understood,  in  all  its  parts.  If  there  is  a  differ- 
*  1  Cor.  xii.  4,  6. 


RELIGION    IN    MAN.  193 

ence  between  the  works  of  nature  and  the  works  of  grace ; 
if  there  is  a  difference  between  depravity  and  holiness;  if 
there  is  any  thing  more  in  true  religion,  than  policy,  and 
fashion,  and  party,  then,  surely,  there  is  a  difference  between 
the  system  of  nature  and  the  economy  of  redemption  ;  and 
there  is  of  course  a  very  obvious  distinction  between  the  com- 
mon operations  of  the  Spirit,  and  his  work,  as  the  Holy- 
Ghost,  communicating  holiness  according  to  the  specifications 
of  the  covenant  of  grace^  to  elect  and  ransomed  sin?iers.  If  this 
distinction  were  generally  admitted,  and  carried  out  in  all  its 
applications  to  the  several  doctrines  of  religion,  there  would 
be  little  dispute  among  intelligent  and  pious  men  relative  to 
evangelical  principles  :  and  yet  if  there  be,  indeed,  no  founda- 
tion for  making  the  distinction,  it  is  in  vain  to  speak  of  con- 
version, of  the  new  birth,  of  a  state  of  grace,  or  of  assurance 
of  grace  and  salvation. 

2.  It  is  this  special  work  of  the  Holy  Ghost  on  the  soul, 
that  gives  evidence  of  our  personal  safety. 

Knowing,  brethren,  that  the  operations  of  the  Spirit  of 
grace  are  confined  completely  within  the  bounds  of  the  sys- 
tem of  salvation,  every  such  operation  is  evidence  that  the 
subject  is  included  in  the  everlasting  covenant.  The  work 
of  the  Spirit  is  the  teUimony  which  he  gives,  assuring  be- 
lievers of  their  adoption  and  consequent  safety. 

It  has  been  falsely  supposed  by  many,  that  some  new  in- 
ward revelation,  or  extraordinary  suggestion,  that  such  a  one 
is  pious,  and  shall  be  saved,  constitutes  \hQicitnessing  ascribed 
to  the  Holy  Ghost.  Such  an  idea  is  not  only  delusory,  but 
very  degrading  to  the  Spirit's  actual  testimony;  for  it  really 
contains  nothing  of  the  nature  of  holiness.  The  mere  indica- 
tion, by  word  or  writing,  or  extraordinary  means  of  any  kind, 
of  a  historical  fact  to  any  one,  is  not  at  all  essentially  con- 
nected with  true  piety.  There  are,  however,  no  new  revela- 
tions promised  :  and  there  are,  of  course,  none  to  be  expected 
by  the  Christian.  His  bible  is  sufficient  to  him  as  a  rule 
and  a  light.  Satan,  moreover,  can  readily  suggest  delusory 
ideas;  and  those  who  trust  in  extraordinary  suggestions  re- 
specting their  personal  piety,  are  generally  subject  to  his 
temptations.  It  should  not  be  forgotten,  that  weak  minds, 
agitated  highly  by  any  important  concern,  are  easily  affected 
by  the  imagination.  It  is  not  wise,  then,  to  trust  to  those  no- 
tions which  may  have  been  occasioned  by  nervous  affections, 
as  if  they  could  certify  the  salvation  of  the  soul. 

I  repeat  it,  Christians,  the  work  of  the  Spirit  bears  witness. 
17 


194  THE    EVIDENCES   OF    TRUE    RELIGION  IN   MAN. 

Facts  frequently  speak  more  distinctly  and  more  truly  than 
words.  The  Spirit  of  God  seals  believers,  and  leaves  his 
own  impression  upon  them.  He  is  "  the  earnest  of  our  in- 
heritance ;"  and  the  earnest  in  possession  is  preferable  to  a 
voice  from  heaven.  By  presenting  the  things  of  Christ,  as 
explained  in  divine  revelation  to  the  mind  of  man  ;  by  com- 
municating and  cultivating  spiritual  life  in  the  soul ;  by  in- 
fluencing the  understanding  and  the  affections  to  holiness  of 
thought  and  of  action  ;  and  by  rendering  the  grace  which 
he  has  given  vigorous  in  its  exercises,  the  Comforter  works 
out  proof  more  decisive,  more  excellent,  and  more  to  be  de- 
sired than  words  :  and  thus,  conducted  by  him,  we  draw  near 
to  the  High  Priest  of  our  profession  in  the  full  assurance  of 
eternal  life  in  him.  O  believers,  j^ou  have  a  hope  which 
shall  not  make  ashamed.  Established  upon  an  immutable 
foundation,  it  must  stand  out  the  storm.  Raise  up  your  eyes 
to  the  place,  in  which  your  Redeemer  dwells  on  high,  and 
there  fix  your  affections.  Be  not  discouraged  at  your  pains 
and  your  trials :  Let  not  even  the  magnitude  of  your  personal 
criminality  occasion  a  doubt  of  his  power  to  save.  Conscious 
of  your  self-abasement — of  your  entire  dependence  on  the 
righteousness  of  God  our  Saviour — of  the  sincerity  of  your 
obedience  to  his  revealed  will — and  of  your  joy  in  the  excel- 
lency of  the  covenant  which  is  ordered  in  all  things  and  sure, 
you  have  the  means  of  assurance,  that  the  good  work  is  com- 
menced. You  may,  therefore,  confident  of  your  connexion 
with  that  ransomed  society,  of  which  Christ  is  the  Head,  and 
the  Holy  Ghost  the  animating  Spirit,  ascend  the  hill  of 
Zion,  with  songs — "Goodness  and  mercy  shall  follow  me  all 
the  days  of  my  life,  and  I  will  dwell  in  the  house  of  the  Lord 
for  ever."  "Joined  to  the  Lord  and  one  spirit"  with  him. 
"  He  will  guide  us  with  his  counsel,  and  afterwards  receive 
us  to  glory."  "  We  know  that  he  dwelleth  in  us,  and  we  in_ 
him,  because  he  hath  given  us  of  his  Spirit."    Amen. 


THE   DUTY   OF   THOSE   WHO   HAVE   NOT  ASSURANCE.       195 


THE   DUTY   OF   THOSE   WHO   HAVE 

NOT   ASSURANCE. 


SERMON  VIII. 


'sA.  1.  10. —  Who  is  among  you  that  feareih  the  Lord,  that  obey- 
eth  the  voice  of  his  servant,  that  walketh  in  darkness,  and 
hath  no  light  7  let  him  tmist  in  the  naviie  of  the  Lord,  and 
stay  upon  his  God. 

This  exhortation  was  addressed,  by  Isaiah  the  son  of 
Amos,  to  the  commonwealth  of  Israel,  in  a  dark  and  disso- 
lute ag-e.  It  is  at  this  day,  also,  applicable  to  the  professors 
of  religion  in  the  Christian  church.  There  are  so  many  calls 
upon  our  attention  to  the  concerns  of  this  world,  that  the  best 
interests  of  our  souls  are  frequently  altogether  neglected  ;  and 
always  but  partially  understood  and  followed.  Perplexed 
with  the  multiplicity  of  their  cares  and  employments ;  af- 
flicted, too,  more  or  less,  in  body  and  in  mind  ]  and  distracted 
by  disappointments  in  business  and  in  friendship,  many  good 
men  are  occasionally  left  to  darkness  and  despondence.  It  is, 
therefore,  to  be  expected,  that  among-  the  few,  who  attend  on 
public  ordinances,  there  will  be  a  large  proportion  of  persons, 
who  have  sometim.es  doubted,  and  have  reason  to  doubt,  the 
correctness  of  their  own  religious  temper  and  conduct ;  and 
so  call  in  question,  the  reality  of  their  piety.  It  must  also  be 
acknowledged,  that  no  rules,  laid  down  and  applied  by  man, 
can  be  relied  upon  as  sufficient,  in  all  cases,  to  detect  and  ex- 
pose hypocrisy,  or  lead  to  assurance  indiscreet,  feeble,  or  de- 
caying saints.  Nevertheless,  we  use  the  means,  in  hopes  of 
the  divine  blessing ;  and  urge  trust  in  God,  as,  at  all  times, 
the  duty  and  the  refuge  of  the  timorous,  the  needy,  and  tho 
dependent — "  Who  is  among  you  that  feareth  the  Lord,  that 
obeyeth  the  voice  of  his  servant,  that  walketh  in  darkness, 
and  hath  no  light  ?  let  him  trust  in  the  name  of  the  Lord.^  and 
stay  upon  his  God." 


19.6  THE   DUTY   OF    THOSE 

In  explaining  these  words,  our  attention  is  required ^rs'/,  to 
the  character  addressed^  and  secondly,  to  the  duty  recommended^ 
in  the  exhortation. 

The  character  addressed  is  distinctly  drawn.  It  is  "  a 
child  of  light  walking  in  darkness."*  One  that  fcareth  the 
Lord  and  obcycth  the  voice  of  his  servajit^  is  one,  who  from  a 
principle  of  reverence  for  Jehovah,  conscientiously  submits  to 
the  direction  of  his  revealed  will.  It  is  one,  who  is  in  prin- 
ciple and  in  practice  a  Christian.  Obedience  to  the  voice  of 
God's  servants,  as  such,  is  obedience  to  himself;  and  the  fear 
of  the  Lord,  which  is  productive  of  such  obedience,  is  per- 
fectly consistent  with  the  highest  exercises  of  faith  and  love. 
The  Old  Testament  phraseology  more  generally  employs  this 
term,  as  expressive  of  true  piety,  than  the  New  Testament ; 
but  even  in  the  writings  of  the  New  Testament,  filial  fear, 
as  distinguished  from  servility  and  terror,  is  represented  as  a 
proper  principle  of  action  in  the  worship  of  God.  Where- 
fore we,  receiving  a  kingdom  which  cannot  he  moved,  let  us  have 
grace,  whereby  we  may  serve  God  acceptably,  with  reverence 
and  godly  fear.] 

The  pious  person,  who  fears  God  and  keeps  his  command- 
ments, according  to  the  measure  of  grace  given  to  him,  is 
represented  in  this  instance  as  tvalking  in  darkness,  and  hav- 
ing no  light. 

The  ideas,  which  we  are  to  connect  with  the  well-known 
words,  darkness  and  light,  must  be  determined  by  the  con- 
nexion in  which  they  occur,  both  as  to  the  kind  and  degree 
of  either  the  one  or  the  other.  Darkness  may  be  partial  or 
total,  and  may  be  understood,  either  as  it  respects  the  natural 
or  the  spiritual  world.  The  scriptural  use  of  this  word,  in 
relation  to  personal  religion,  is  perfectly  coincident  with  the 
common  use  of  it,  in  relation  to  the  concerns  of  life.  Any 
privation  of  information  or  of  comfort  may  be  denoted  by  the 
word  darkness.  It  is  indeed  employed,  in  the  bible,  to  signify 
ignorance,  unbelief,  depravity  of  heart  and  of  manners,  sin 
in  general,  the  grave,  and  even  hell  itself  |  When  applied 
to  a  pious  man,  a  state  of  darkness  indicates,  that  he  is,  at  the 
time,  under  those  afflictions  which  produce  deep  perplexity 
and  sorrow. 

*  Many  of  my  hearers  are  acquainted  with  an  excellent  treatise  under 
this  title,  by  Mr.  Thomas  Goodwin.  It  is  a  work  on  experimental  and 
practical  religion,  which  all  who  are  religiously  exercised  may  peruse 
with  profit. 

t  Heb.  xii.  28. 

t  John  iii.  19.     Eph.  v.  8.     Col.  i,  13.      Job  x.  22.     Matt.  xxii.  13. 


WHO    HAVE   NOT  ASSURANCE.  \^7 

God,  who  is  rich  in  mercy,  does  often,  in  his  holy  sov- 
ereignty, leave  his  own  children,  whom  he  still  loveth  with  an 
everlasting  love,  to  walk  in  darkness,  deprived  of  the  light 
of  religious  consolation.  To  teach  them  the  necessity  of  his 
constant  presence  with  them  ;  to  chastise  them  for  their  trans- 
gressions ;  to  make  trial  of  their  faith  and  their  patience  ;  to 
fit  them  for  the  work  of  comforting  others  who  are  in  their 
turn  in  afflictions  ;  and  to  promote  his  own  glory  in  display- 
ing the  wisdom  of  his  plans,  and  the. fulness  of  his  covenant, 
God  leaves  his  own  people,  at  times,  to  a  disconsolate  state  of 
mind.  Poverty,  disease,  litigation,  oppression,  perplexity,  the 
loss  of  intimate  friends  and  relations,  doubts,  disappointments, 
errors  in  religion,  actual  transgressions,  and  the  temptations 
of  the  adversary,  working  with  the  corruptions  of  the  human 
heart,  are  permitted  in  the  providence  of  God,  to  affect 
Christians  in  various  degrees  of  perturbation  and  sorrow, 
until  they  icalk  in  darkness  and  have  no  light.  Some  such 
condition  is  supposed  to  exist,  in  the  text  which  I  am  ex- 
plaining ;  and  to  persons,  in  such  a  state,  is  the  duty  recom- 
mended. Let  him  trust  in  the  7iame  of  the  Lord^  and  stay 
upon  his  God. 

I  had  a  particular  design  in  selecting  these  words  for  dis- 
cussion. The  subject  of  spiritual  declension  and  desertion  is 
indeed  important;  and  the  Christian  has  need  of  understand- 
ing both  the  nature  and  the  causes  of  decay  in  personal  reli- 
gion ;  and,  also,  the  end  for  w^hich  such  decay  is  permitted 
in  divine  Providence,  to  take  place.  Upon  that  subject,  how- 
ever, it  does  not  comport  with  my  plan,  to  enlarge  in  this  dis- 
course. I  would  only  observe,  that  decaying  Christians,  who 
stand  in  need  of  revival ;  fainting  Christians,  w'ho  stand  in 
need  of  being  strengthened  ;  wandering  Christians,  who 
stand  in  need  of  being  restored  to  the  path  of  righteousness, 
all,  are  either  shaken  in  the  assurance  of  salvatian  w^hich 
they  had  before,  or  have  not  yet  attained  to  a  comfortable  per- 
suasion of  the  truth  of  their  personal  piety — they  walk  in 
darkness.  It  is  my  design  to  point  out  the  means  of  comfort 
to  them  who  are  in  such  a  state  as  this  ;  to  show  to  them  the 
path  of  life  as  a  shining  light :  for  it  is  the  object  of  this  dis- 
course, to  exhibit 

THE    DUTY   OF    SUCH   AS   HAVE    NOT   ASSURANCE. 

The  duty  immediately  pointed  out  in  the  text,  is  faith  in 
the  Lord  Jesus  Christ — "  Let  him  trust  in  the  name  of  the 

17* 


198  THE   DUTY   OF   THOSE 

Lord,  and  stay  upon  his  God ;"  but  in  order  to  act  believingly 
in  any  particular  case,  it  is  necessary  to  know  the  several  ex- 
ercises of  faith  indicated  by  that  case :  therefore,  in  directing 
those  persons,  who  are  in  doubts  of  their  interest  in  the  salva- 
tion of  God,  to  trust  in  his  name^  I  feel  myself  not  only  al- 
lowed, but  required,  by  the  subject  under  examination,  to  de- 
scribe the  following-  exercises  of  an  evang-elical  disposition  as 
proper  for  your  relief  from  perplexity. 

They,  who  would  obtain  assurance,  must  lear7i  to  distin- 
guish douUing  of  their  own  state  from  the  sin  of  unhelief — ^5- 
certain  what  is,  in  their  own  case,  the  cause  of  doubting — con- 
tinue still  in  practical  obedience  to  God — and  go  to  him  in  the 
direct  exercise  of  faith  in  Jesus  Christ. 

I.  Distinguish  doubts  of  your  own  piety,  from  the  sin  of 
unbelief 

The  indefiniteness  of  words,  in  every  language,  is  some  im- 
pediment to  discrimination  and  distinctness  of  thought.  With 
all  the  imperfection  of  our  phraseology,  however,  and  proba- 
bly while  we  are  ourselves  imperfect,  this  evil  will  not  find  a 
remedy,  the  humble  inquirer  after  divine  things,  will  ulti- 
mately succeed  in  knowing  what  is  truth.  In  common  use, 
the  words  believe  and  doubt  convey  opposite  ideas ;  for  so  far 
as  you  doubt  my  veracity,  you  do  not  believe  m.y  words : 
hence,  it  is  not  surprising,  that,  when  these  words  are  em- 
ployed in  regard  to  personal  religion,  it  should  be  laid  down 
as  a  maxim,  that  he  who  is  in  doubt,  has  no  faith.  The  man- 
ner, moreover,  in  which  some  have  spoken  and  written  of 
the  subject  of  assurance  itself,  is  such  as  to  confound  the  dis- 
tinction between  that  confidence  with  which  the  mind  acts  in 
believing  in  Christ,  and  the  confidence  which  is  subsequently 
derived  from  self-examination.  In  common  concerns,  men 
of  the  least  discernment — plain  men,  unaccustomed  to  reflec- 
tion, constantly  make  a  distinction,  and  perfectly  understand 
it,  between  the  confidence  with  which  they  perform  an  ac- 
tion, and  the  certainty  that  they  have  performed  it :  you  all 
know  the  difference,  between  the  confidence  with  which  you 
took  your  seats  in  this  church,  and  the  assurance  you  now 
feel  that  you  are  actually  seated.  Before  you  sat  down,  you 
did  believe,  that  the  seat  was  strong  enough  to  bear  your 
weight ;  in  sitting  down,  you  were  confident  that  it  would 
in  fact  bear  your  weight ;  and,  now,  you  know  that  you 
are  sitting  thereon,  and  that  it  does  bear  you.  It  is  a  pity 
that  men,  anxious  to  distinguish  in  matters  of  religion,  should 
have  been  so  often  perplexed  by  their  public  teachers  upon 


WHO   HAVE   NOT   ASSURANCE.  199 

the  subject  of  confidence  or  trust  in  the  Lord  Jesus  Christ. 
Without  faith,  and  before  its  exercise,  men  may  know  that 
Christ  is  able  to  save  all  believers  ;  in  the  very  act  of  believ- 
ing, you  trust  that  he  will  save  you  ;  and,  after  having-  com- 
mitted your  souls  to  him,  by  reflecting  upon  your  faith,  you 
attain  to  n  certainty,  that  you  are  now  in  a  state  of  grace. 
These  are  three  distinct  exercises  of  the  human  mind.  The 
Jirst  is  mere  knowledge :  the  second  is  the  confidence  of 
faith  :  the  third  is  assurance  of  grace  and  salvation. 

You  will  permit  me  to  specify,  in  several  instances,  plaia 
to  every  capacity,  the  difference  between  doubting  of  one's 
personal  religion,  and  an  unbelieving  rejection  of  divine 
mercy. 

1.  Doubting^  respects  ourselves ;  and  calls  in  question  our 
having  already  become  subjects  of  divine  grace :  but  unbelief 
respects  the  Lord,  and  calls  in  question,  either  the  reality  of 
divine  things,  or  Christ's  willingness  and  power  to  save  them 
that  believe. 

2.  Doubting  of  our  safety  does  no  more  than  reject  the 
evidence  which  is  furnished  by  our  own  minds ;  an  evi- 
dence which  is  often  very  imperfectly  delivered  and  re- 
ceived :  but,  unbelief  always  rejects  the  testimony  which. 
God  has  given  us  of  his  own  Son,  and  so,  by  contradicting 
God,  make  him  a  liar,  so  far  as  the  sinner  has  it  in  his 
power. 

3.  Doubting  of  one's  piety,  may  be  at  times  both  reasona- 
ble and  profitable  ;  for  when  a  man  has  but  a  small  measure 
of  grace,  it  may  lead  him  to  seek  for  more :  but  unbelief  al- 
ways against  the  word  and  the  attributes  of  the  God  of  our 
salvation,  is  unreasonable,  uprofitable,  and  impious. 

4.  Doubting  of  one's  personal  piety,  often  includes,  not 
only  anxiety  to  be  saved  by  divine  grace,  but  also  a  sincere 
desire  to  attain  to  an  assured  interest  in  the  everlasting 
covenant :  but  unbelief  excludes  the  idea  of  love  to  the  true 
God,  rejects  the  covenant  of  grace,  and  distinctly  relin- 
quishes the  mercy  which  is  offered  in  the  Lord  Jesus  Christ. 

5.  Doubts  are  consistent,  not  only  with  sincere  piety,  but 
also  with  progress  in  sanctification  :  but  unbelief  is  the  exer- 
cise of  a  carnal  mind — of  an  unregenerate  heart. 

6.  Doubting  of  one's  holiness,  humbles  under  a  sense  of 
sin,  and  produces  penitence  and  sorrow:  but,  w7i5eZz>/ hardens 
the  heart  into  negligence  or  despair  ;  or  exasperates  the  sin- 
ner more  and  more  against  divine  things. 

Be  careful,  then,  my  brethren,  if  it  should  be  your  lot  to 


200  THE   DUTY   OF    THOSE 

weep  through  the  night,  or  to  walk  without  the  light  of  gospel 
consolation,  to  distinguish  doubts  and  jealousies  in  relation 
to  subjective  grace,  fron^  doubts  relative  to  what  God  has  de- 
clared in  his  word,  and  placed  obj  cd  I  i-ch/ he  fore  you  as  worthy 
of  all  acceptation.  Let  no  man  be  so  iar  a  self-deceiver  as  to 
call  his  hardness  of  heart ;  his  negligence  of  experimental  re- 
ligion ;  his  contempt  for  the  free  offer  of  salvation  in  our 
Lord  Jesus  Christ ;  his  aversion  to  the  doctrines  of  the  grace 
of  God,  and  to  holiness  in  life  and  conversation — let  no  man 
deceive  himself  by  calling  this  obdurate  and  malevolent  dis- 
position of  the  soul  towards  God  and  godliness,  by  the  soft 
and  delusive  name  of  doubting  a  man's  own  piety.  There  is 
here  no  room  for  doubting.  You  are  certainly  an  unrenewed 
sinner.  You  may  be  certain  of  your  unbelief:  and  I  say 
unlo  you  unhesitatingly.  Except  ye  repent,  ye  shall  perish. 
On  the  other  hand,  let  no  child  of  God,  while  he  loves  his 
Father,  and  trembles  for  fear  of  offending  him  ;  while  he  as- 
sents to  the  truths  of  the  gospel ;  approves  of  its  evangelical 
exhibitions  ;  and  desires  an  interest  in  the  covenant  of  grace, 
deprive  himself,  foolishly  or  peevishly,  of  the  high  and  holy 
hopes,  of  the  abundant  consolations  of  the  gospel,  by  confound- 
ing his  own  want  of  assurance,  with  the  unbelief  of  the  sin- 
ner, and  the  despair  of  the  damned. 

II.  Ascertain,  with  all  diligence,  the  Cause  of  your  own 
doubts  and  uneasiness :  for  it  is  by  understanding  your  dis- 
ease, you  will  be  qualified  to  apply  the  remedy  provided  in 
the  gospel  of  God. 

It  is  very  difficult,  my  dear  hearers,  to  speak  upon  this 
subject,  or,  indeed,  upon  any  subject  belonging  to  experimen- 
tal religion,  without  considering  those  whom  we  address  as 
having  some  concern  in  the  matter.  Unbelievers  rarely  at- 
tend to  such  discussions  with  an}'-  other  interest  than  what 
arises  from  their  regard  to  decency,  or  their  respect  for  the 
person  and  talents  of  the  minister.  Should  they  attend  to 
self-examination  at  all,  it  would  only  tend  to  disquiet  their 
consciences.  It  is  not  usual  for  the  ungodly  to  be  long  or 
frequently  uneasy  about  the  question.  Am  I  in  a  state  of  grace 
or  not  ?  ThcT/  are  not  in  trouble  as  other  men  ;  neither  are  they 
'plagued  like  other  men.  Pride  compasseth  them  about  as  a 
chain.  Their  fears  and  pains  respect  rather  the  natural  evil 
of  sin,  and  the  danger  of  final  punishment,  than  the  loss  of 
communion  with  God  in  the  present  life,  or  the  want  of  that 
spiritual-mindedness  which  indicates  the  renovation  of  the 
Holy  Ghost.     Such  of  them  as  profess  to  have  become  the 


WHO    HAVE    NOT    ASSURANCE.  201 

subjects  of  conversion  to  God,  are  too  well  satisfied  with  their 
own  exercises  and  attainments,  to  suffer  much  despondence 
on  account  of  their  sins,  or  to  have  their  false  confidence 
shaken  or  destroyed.  For  there  arc  no  bands  in  their  death  • 
but  their  strength  is  firm.  It  is  true,  that  God  may  honour  his 
own  doctrine  and  ordinances,  by  accompanyino-  discourses  on 
experimental  religion  with  his  Holy  Spirit,  for  the  conversion 
of  sinners,  as  well  as  for  the  comfort  of  weak  believers  though 
we  have  no  ground  to  expect  that  his  grace  shall  be  conferred 
m  concurrence  with  unsanctified  endeavours.  It  is  to  be- 
lievers, therefore,  that  we  more  immediately  address  the  re- 
marks made  under  this  head.  They  are  the  persons  described 
in  the  text.  "  Who  is  among  you  that  feareth  the  Lord,  that 
obeyeth  the  voice  of  his  servant,  that  walketh  in  darkness,  and 
hath  no  light?"  Let  him  ascertain  the  cause  of  his  doubts 
To  every  one  who  is  sinking  into  despondence,  I  address 
the  words  of  our  Lord,  to  his  servant  Peter,  when  sinkino-  in 
the  sea  of  Tiberias,  O  thou  of  little  faith,  wherefore  didst  thou 
doubt  ? 

_  Pious  minds  are  liable  to  be  affected  by  the  common  afflic- 
tions of  life  ;  and  such  is  their  infirmity,  notwithstandino-  their 
piety,  that  they  call  in  question  their  own  state  of  o-race  °  How 
feelingly  does  an  inspired  man,  Asaph,  in  the  "zTth  Psalm 
describe  this  case  :  "  My  soul  refused  to  be  comforted      I  re- 
membered God,  and  was  troubled  :   I  complained,  and  my 
spirit  was  overwhelmed.     I  commune  with  mine  own  heart  • 
and  my  spirit  made  diligent  search.     Will  the  Lord  cast  off 
for  ever  ?     Will  he  be  favourable  no  more  ?     Hath  God  for- 
gotten to  be  gracious  1  hath  he  in  anger  shut  up  his  tender 
mercies?     And  I  said,  This  is  my  infirmity."     In   such  a 
ease  as  this,  it  is  important  for  you  to  know  the  cause  of  your 
own  doubts  ;   because  confidence  in  God  alone  can  preserve 
from  despondence  in  the  midst  of  afflictions.     Error    Indo- 
lence, Passions,  Satan,— these  are  the  principal  cau'ses  of 
the  behever's  doubts  and  fears.     When  you  have  discovered 
the  immediate  cause  of  your  own  distress,  the  remedy  is  of 
more  easy  application. 

1.  Error  causes  darkness  and  doubt.  Clear  views  of 
divine  truth  is  the  preventive  and  the  cure. 

The  opinion,  however  prevalent,  that  articles  of  faith  have 
little  influence  over  the  religion  of  the  heart,  is  very  incorrect. 
In  a  philosophical  point  of  view,  nothing  is  more  absurd  than 
to  suppose  that  good  affections  can  be  exercised  to  as  good  a 
purpose  under  the  influence  of  ignorance  and  prejudice,  as 


202  TIIE    DUTY   OF   THOSE 

under  the  guidance  of  intelligence  and  discernment.  In  the 
light  of  Christianity,  it  is  not  only  unreasonable,  but  impious, 
to  undervalue  the  doctrinal  truths,  which  the  Lord  our  Re- 
deemer declared  with  his  own  lips,  exemplified  in  his  own 
life,  and  sealed  with  his  own  blood.  It  is  no  less  than  abso- 
lute contempt  of  the  very  work  of  the  Holy  Ghost,  who  in- 
spired the  prophets,  and  still  enlightens  the  minds  of  redeemed 
men,  to  place  error,  the  work  of  Satan,  upon  the  same  footing 
with  the  truths  of  God.  The  scriptures  are  profitable  for 
doctrine  ;  and  religious  knowledge  is  necessary  to  our  faith 
and  our  hopes,  to  our  duties  and  our  joys.  It  has  been  lament- 
ed by  the  most  judicious  observers  of  Christian  character,  in 
the  present  day,  that  too  little  attention  is  paid  to  objective  re- 
ligion :  and  yet,  subjective  religion  cannot  be  sound  or  comfort- 
able, if  the  word  of  truth  be  neglected  or  misunderstood  in  its 
cultivation.  Many  have  been  misled  by  a  partiality  for  great 
excitement  in  the  worship  of  God,  to  make  a  righteousness 
within  them  of  their  own  religious  feelings,  instead  of  looking 
out  of  themselves  to  the  Lord,  who  is  made  of  God  unto  us, 
both  righteousness  and  redemption.  Perhaps  sincere  Chris- 
tians, too,  in  consequence  of  indistinct  views  of  the  economy  of 
grace,  are  occasionally  elevated  with  unscriptural,  and  of 
course  delusory,  enjoyment,  and  then  cast  down  into  perplexity 
and  fear.  Alas  !  there  is  in  our  own  city,  as  well  as  in  other 
parts  of  the  world,  a  great  expenditure  of  feeling  and  exer- 
tion unprofitable,  because  unaccompanied  with  correct  dis- 
coveries of  evangelical  doctrine.  Few  seem  to  be  aware  of 
this  precious  truth — "that  the  first  scriptural  consolation  re- 
ceived by  the  believer  arises  from  the  gospel,  and  not  from 
reflecting  on  the  feelings  of  his  own  mind  towards  it."  The 
public  instruction  given  by  inspired  men,  and  the  conversa- 
tion, in  vv'hich  the  saints  according  to  the  scriptures  indulged, 
respected  more  the  sacred  objects  which  excited  sensibility, 
than  the  good  qualities  of  the  emotions  themselves  which 
were  thus  excited  :  and  while  these  saints  felt  powerfully  the 
influences  of  the  Holy  Spirit,  and  expressed  those  feelings, 
the  doctrines  and  ordinances  of  evangelical  religion  princi- 
pally commanded  their  attention,  and  always  formed  the  be- 
loved subject  of  their  discourse. 

No  mere  man  is,  notwithstanding,  in  this  life,  arrived  at 
perfection  of  Christian  knowledge.  The  inspired  writers 
themselves,  saw  but  in  part,  and  prophesied  but  in  part: 
we  all  see  as  through  a  glass  darkly :  and  very  eminent 
saints  fell  at  times  into  despondence.     Asaph  was  remark- 


WHO   HAVE   NOT   ASSURANCE.  203 

able  for  that  sensibility  which  renders  some  men  susceptible 
alike  of  high  delight,  ond  of  exquisite  anguish.  He  fre- 
quently doubted  ;  he  ascertained  the  cause  ;  and  from  the 
doctrines  of  divine  revelation  he  derived  the  cure.  Thus  my 
Jieart  was  grieved^  and  I  was  pricked  in  my  reins.  So 
foolish  teas  I  and  ignorant ;  I  teas  as  a  beast  before  thee. 
Nevertheless  I  am  continually  ivith  thee  ;  thou  hast  holden  me 
by  my  right  hand.  Thou  shall  guide  me  with  thy  counsel^  and 
afterward  receive  me  to  glory. 

Heman,  the  Ezrahiie^  in  his  doubts  and  fears,  had  re- 
course to  the  God  of  all  consolation  for  light  and  direction. 
"  O  Lord  God  of  my  salvation,  I  have  cried  day  and  night 
before  thee — My  soul  is  full  of  trouble — Thou  hast  laid  me 
in  the  lowest  pit,  in  darkness,  in  the  deeps.  Thy  wrath 
lieth  hard  upon  me — Lord,  why  castest  thou  off  my  soul? 
Why  hidest  thou  thy  face  from  me  ?" 

Whatever,  therefore,  Christians,  may  be  the  kind  of  de- 
spondence that  overwhelms  your  spirits,  examine  whether  it 
be  a  mistake  respecting  the  principles  of  objective  religion, 
that  subjects  you  to  sorrow.  There  is  one  class  of  mistaken 
ideas,  which  I  shall  take  the  liberty  of  specifying — The  ten- 
dency in  the  human  mind,  imperfectly  enlightened,  to  con- 
found the  doctrines  of  justification  and  sanctification^  is  the 
source  of  many  errors.  It  is  obvious  to  every  man  that  there 
is  a  distinction  between  them  ;  but  when  that  distinction  is 
not  clearly  perceived  and  applied,  there  is  a  confusion  of 
ideas,  which,  if  it  does  not  lead  to  an  abandonment  of  sound 
doctrine,  must  unhappily  affect  Christian  experience.  Justi- 
fication is  an  act  of  grace.,  wherein  God  pardons  our  sins, 
and  accepts  our  persons,  for  Christ's  sake ;  but  sanctification 
is  a  work  of  God's  Spirit  on  the  whole  man,  restoring  us  to 
the  image  of  God.  Should  any  awakened  sinner  be  directed 
for  peace  of  conscience  to  his  own  feelings,  instead  of  being 
led  directly  to  the  finished  righteousness  of  the  Lord  Jesus, 
it  is  evident,  that  in  such  a  case,  he  must  either  remain  com- 
fortless, or  derive  hope  from  an  unscriptural  source,  which 
cannot  yield  permanent  support.* 

I  shall  only  add,  in  confirmation  of  these  remarks,  that  the 

*  Justification  differs  from  sanctification,  as  much  as  condemnation  dif- 
fers from  the  work  of  corruption.  Justification  is  an  adjudication  of  the 
believer  to  eternal  Hfe  for  the  merits  of  another.  Sanctification  is  a 
change  of  temper  and  of  conduct,  preparing  the  believer  for  the  enjoy- 
ment of  the  heavenly  inheritance.  In  the  one,  righteousness  is  imputed : 
in  the  other,  the  sinner  is  rendered  holy. 


204  THE    DUTY    OF    THOSE 

Scriptures  always  direct  those  who  are  in  doubts  to  the  lig-ht 
of  truth  for  relief  Arise,  said  the  Lord,  to  his  disconsolate 
Israel,  Arise,  shine,  for  thy  light  is  come,  and  the  glory  of  the 
Lord  is  risen  upon  ihce.  For  behold,  the  darkness  shall  cover 
the  earth,  and  gross  darkness  the  people :  but  the  Lord  shall 
arise  upon  thee,  and  his  glory  shall  be  seen  upon  thee*  _  O 
send  out  thy  light  and  thy  truth,  said  the  mourning  Psahnist, 
when  afraid  of  being  cast  off  from  his  God  ;  let  them  lead 
me  ;  let  them  bring  me  unto  thy  holy  hill,  and  to  thy  tabernacles. 
Then  will  I  go  to  the  altar  of  God,  unto  God  my  exceeding 
joy.]  We  have  the  testimony  of  the  Redeemer  himself  in 
proof  of  the  assertion,  that  correct  information  is  essential  to 
Christian  liberty.  Then  said  Jesus  to  those  Jeios  which  be- 
lieved on  him.  If  ye  continue  in  my  'word,  then  are  ye  my  disciples 
indeed  ;  and  ye  shall  know  the  truth,  and  the  truth  shall  malic 
you  free-X 

2.  Indolence,  and  consequent  inattention  to  the  due  im- 
provement of  our  talents,  often  occasions  spiritual  decline  and 
despondence.  The  remedy  is  found  in  vigilance  and  Chris- 
tian activity.  He  giveth  power  to  the  faint ;  and  to  them  that 
have  no  might  he  increaseth  strength.  Even  the  youths  shall 
faint  and  be  weo.ry,  and  the  young  men  shall  utterly  fall ;  Bid 
they  that  loait  upon  the  Lord  shall  renew  their  strength ;  they 
shall  mount  up  vjiih  icings  as  eagles ;  they  shall  run,  and  not 
be  weary,  and  th^y  shall  walk,  and  not  faint.  ^ 

Wisdom  and  goodness  are  equally  conspicuous  in  the 
formation  of  man.  Every  organ  of  his  wonderfully  consti- 
tuted body,  and  every  faculty  of  his  more  wonderful  mind,  is 
made  capable  of  improvement  by  proper  activity  ;  and  regu- 
lar exercise  is  essential  to  both  his  improvement  and  useful- 
ness. Life  is  valuable  only  by  the  employment  of  its 
powers  :  it  is  not  even  known  but  by  the  exertion  of  the  vital 
principle.  Indolence  not  only  disqualifies  for  usefulness  in 
society;  but  also  effectually  precludes  from  enjoyment.  In 
order  to  show  his  own  power  and  benevolence,  and  to  pre- 
serve the  mind  of  man  from  cares  numerous  and  complicated, 
and  not  immediately  connected  with  morals,  God  our  Creator 
and  constant  benefactor  carries  on  a  system  of  perpetual  ac- 
tion in  our  bodies.  The  vital  organs  perform  their  functions 
independently  of  our  will,  generally  without  our  knowledge, 
and  in  many  instances  entirely  beyond  the  reach  of  examina- 
tion.    The  stomach  acts  upon  its  contents  without  waiting  for 

*  Isa.  Ixi.  1,2.  t  Psalm  xliii.  S,  4. 

t  John  viii.  31,  3-2.  §  Isa.  xl.  29,  31, 


WHO    HAVE   NOT  ASSURANCE.  205 

your  directions  ;  and  its  several  auxiliaries  move  with  an  ac- 
curacy and  an  energy  altogether  beyond  any  thing  affected 
by  the  will  of  man.  The  process  of  respiration,  too,  com- 
mencing at  the  birth,  and  unintermitted  until  we  retire  from 
the  world,  is  left  only  partially  at  our  option,  and  that  itself, 
for  purposes  connected  with  our  moral  improvement,  and  per- 
fectly distinct  from  the  mere  maintenance  of  the  animal 
economy.  That  admirable  organ,  which  all  languages  have 
called  the  seat  of  life  and  energy,  the  heart,  acting  by  a 
power  independently  of  our  volitions,  propels  the  living  trea- 
sure, which  nourishes  and  warms  every  other  organ,  to  the 
remotest  part  of  the  body,  and  through  the  most  minute  fibre 
of  this  mortal  frame.  Thus  the  Creator  leaves  to  man  little 
other  control  over  the  tide  of  life  in  his  own  body,  than  he 
has  over  the  ebbing  and  the  flowing  of  the  sea. 

All  nature  is  in  action  within  us  and  around  us  ;  and  shall 
we  then  be  idle  ?  Having  so  many  organs  unweariedly  em- 
ployed in  our  service,  without  requiring,  from  us,  any  more 
than  a  very  general  superintendency,  the  intellect,  the  con- 
science, the  affections,  and  volitions  of  men,  are  left  to  attend  to 
those  concerns,  which  respect  more  immediately  the  improve- 
ment and  happiness  of  our  intellectual  and  moral  constitution. 
The  Christian  religion,  moreover,  in  bringing  life  and  im- 
mortality to  light,  hath  set  before  us,  in  the  most  clear  and 
convincing  manner,  the  folly  of  selling  the  soul  for  any 
worldly  enjoyments.  Christians,  realizing  in  the  death  of 
Christ,  in  the  sanctification  of  the  Spirit,  in  the  everlasting 
love  of  God,  and  in  the  excellency  of  the  purchased  inherit- 
ance, as  well  as  from  a  consciousness  of  its  own  energies,  the 
value  of  the  living  soul,  cannot  need  to  be  told,  that  it  is  both 
unwise  and  ungrateful  to  leave  its  energies  unemployed  and  its 
faculties  without  improvement.  The  Redeemer  hath  taught 
us,  by  the  parable  of  the  talents,  both  the  sin  and  the  danger 
of  indolence,  and  even  of  inattention  to  the  exercise  of  our 
powers,  in  the  service  of  the  Lord  God.  Believers  cannot, 
therefore,  expect  to  lie  at  ease  in  Zion^  without  giving  oflfence 
to  their  heavenly  Father,  and  provoking  him  to  withdraw 
from  them  some  portion  of  that  comfort,  which,  in  a  course 
of  greater  exertion  and  usefulness,  they  might  calculate  upon 
enjoying. 

The  graces,  moreover,  in  which  the  Spirit  abounds  to  be- 
lievers, are  made  manifest  principally  by  their  exercises  ;  and 
if  they  remain  without  employment,  in  a  quiescent  state,  they 
languish  ;   they  cease  to  be  objects  of  consciousness ;   and 


206  THE   DUTY   OF   THOSE 

doubts  of  their  existence  come  like  a  dark  cloud  over  the 
mind.  Great  activity  about  the  forms  of  religion  is  undoubt- 
edly consistent  with  an  unrenewed  state  ;  for  the  Spirit  that 
worketh  in  the  children  of  disobedience  has  no  objections  to 
keep  his  servants  employed  :  but  a  state  of  entire  negligence 
respecting  the  things  of  God  is  utterly  inconsistent  with  the 
life  and  power  of  godliness. 

It  is  not  the  policy  of  Satan,  or  even  the  tendency  of  cor- 
rupt nature,  to  induce  the  saints  to  live  in  total  idleness.  This 
is  so  palpably  opposite  to  the  precepts  and  principles  of  true 
religion,  that  the  temptation  would  instantly  be  perceived  and 
resisted  :  but  if  professors  are  kept  engaged  so  much  about 
the  worldly  business  of  religion,  as  leaves  them  little  oppor- 
tunity of  studying  the  principles  of  evangelical  doctrine ;  if 
they  are  kept  so  much  in  action  about  outward  forms,  as  to 
neglect  the  spirit  of  personal  piety  ;  if  they  are  hurried  about 
among  the  ordinances  so  as  to  prevent  the  reflection  necessary 
to  profiting  by  any  of  them  ;  in  a  word,  if  an  excitement  be 
kept  up  about  their  own  feelings,  v/ithout  improvement  in 
knowledge  or  growth  in  grace,  a  man  may,  in  the  midst  of 
such  activity,  be*  no  more  than  an  indolent  Christian,  if  in- 
deed, at  all  a  subject  of  the  grace  of  God.  Spiritual  activity 
is  that  which  improves  the  soul  in  hohness  ;  and  which  is  op- 
posed to  the  negligence  that  occasions  fear  and  despondency. 
Men  may  be  very  busy  in  what  passes  for  religion  in  the 
world,  and  be  at  the  same  time  negligent  of  experimental  god- 
liness. A  man  may  be  even  useful  in  promoting  the  good  of 
others,  and  be  very  deficient  in  attention  to  personal  sanctifi- 
cation.  When  the  sympathies  of  social  life  have,  from  the 
influence  of  example,  of  self-interest,  or  of  party  spirit,  re- 
ceived an  ecclesiastical  excitement,  great  exertion  for  the  ex- 
ternal concerns  of  Christianity  may  be  found  where  there  is 
criminal  remissness  in  relation  to  the  power  of  godliness  in 
the  heart — they  made  me  the  keeper  of  the  vineyards  ;  but  mine 
own  vineyard  I  have  not  kept. 

Whatever  may  be  the  cause  of  slothfulness  in  the  spiritual 
life,  it  is  certain  that  sloth  is  one  of  the  causes  of  decline  and 
consequent  despondence.  By  much  slothfulness  the  building 
decayeth ;  and  through  idleness  of  the  hands,  the  house  droppeth 
through  ;*  I  went  by  the  field  of  the  slothful,  and  by  the  vineyard 
of  the  man  void  of  understanding ;  and  lo,  it  was  all  grown 
over  with  thorns — /  looked  upon  it,  and  received  instruction.^ 
These  general  declarations  are  intended  to  apply  to  the  con- 
*  Eccles.  X.  18.  t  Prov.  xxiv.  30—33 


WHO   HAVE   NOT   ASSDRA^X■E.  207 

cerns  of  piety,  as  much  as  to  those  of  property.  They  of 
course  confirm  our  remarks.  The  same  writer,  Solomon  the 
son  of  David,  in  that  elegant  collection  of  conversations  rela- 
tive to  experimental  religion,  which  is  called  the  Song-  of 
Songs,  describes  in  several  instances  the  gloomy  effects  of  in- 
dolence, and  the  happy  success  of  religious  diligence,  in  re- 
establishing communion  with  God  in  the  fine  enjoyments  of 
spiritual  consolation. 

The  pious  mind,  under  the  influence  of  partial  indolence, 
but  still  retaining  its  characteristic  knowledge  of  the  Lord,  is 
described,  Song  v.  2.  I  sleep,  but  my  heart  waketh.  Even  in 
this  state,  the  voice  of  the  Shepherd,  the  true  evangelical  doc- 
trine is  understood  and  appreciated — it  is  the  voice  of  my  be- 
loved thai  knocketh,  saying^  open  to  me,  my  sister^  my  love,  my 
dove  J  my  unclefilecl :  for  my  head  is  filled  with  dew,  and  my 
locks  ivith  the  drops  of  the  night.  In  despite  of  the  condescen- 
sion and  love  expressed,  upon  the  Redeemer's  part,  to  the  be- 
lieving soul,  in  these  tender,  these  touching  words,  spiritual 
indolence  rejects  the  offered  enjoyment,  and  makes  a  plausi- 
ble but  insincere  apology,  verse  3.  /  have  put  off  my  coat ; 
hoio  shall  I  p)ut  it  on  ?  I  have  washed  my  feet ;  how  shall  I 
defile  them  ?  The  omnipotence  and  the  necessity  of  super- 
natural grace,  to  give  the  ability  of  willing  and  of  acting 
aright  to  man,  are  acknowledged  ;  and  the  consequent  incli- 
nation of  the  heart  to  God  is  described  in  the  fourth  verse. 
Diligent  attention  to  the  means  of  grace,  accompanied  with 
the  exercise  of  grace  itself,  is  represented  in  the  fifth  verse, 
as  the  effect  of  the  Redeemer's  hand  extended  for  the  revival 
of  the  slothful.  But,  still,  after  the  removal  of  the  cause,  the 
effect  of  criminal  indolence  remains  for  some  time,  in  painful 
doubts  and  disappointments.  Verse  5.  I  opened  to  my  belov- 
ed, but  my  beloved  had  unthdraivn  himself  and  was  gone :  my 
soul  failed  when  he  spake  :  I  sought  him,  but  I  could  not  find 
him  ;  I  called  him,  but  he  gave  me  no  ansicer.  The  certain 
success,  however,  of  that  pious  diligence,  which  by  divine 
grace  is  communicated  for  the  purpose  of  enabling  us  to  over- 
come habits  of  negligence,  is  described  in  the  third  chapter. 
By  night  on  my  bed  I  sought  him  whom  my  soul  loveth ;  this 
was  in  vain ;  it  was  an  indolent  misguided  pursuit.  There  is  a 
call  for  more  vigorous  exertion.  The  deserted  heart  then  seeks 
the  Lord  in  the  several  ordinances  of  the  sanctuary,  and  con- 
verses with  the  pastors  of  the  churches  for  relief:  these  ex- 
ertions failed  also,  for  a  time,  but  not  ultimately.  The  long- 
ing soul  passed  through  ordinances,  and  beyond  ministers,  to 


208  THE   DUTY   OF   THOSE 

the  throne  of  grace,  and  succeeded  to  communion  with  God 
and  assurance  of  salvation.  It  loas  but  a  little  that  I  passed 
from  them^  hut  I  found  hiin  whom  my  soul  loveth ;  I  held  him 
and  would  not  let  him  go,  until  I  had  brought  him  into  my 
mother^s  house,  and  into  the  chamber  of  her  that  conceived  me. 

Awake,  then,  from  your  sleep,  and  arise  from  your  beds, 
ye  children  of  light,  who  are  in  present  darkness  and  doubt ; 
seek  the  Lord  while  he  is  to  be  found  :  Call  upon  him  while 
he  is  near.  It  is  not  proper  that  the  negligent  should  enjoy 
the  transporting  joys  of  religion.  These  cordials  are  freely 
but  wisely  given  to  those  who  live  near  to  the  Most  High  in 
purity  of  spirit.  Would  you  have  your  doubts  removed,  and 
your  confidence  in  God  augmented  1  Go  to  his  throne,  with 
renovated  vigour  and  increasing  industry  ;  at  evening-time  it 
shall  be  light.  "  And,  besides  this,  giving  all  diligence,  add 
to  your  faith  virtue  ;  and  to  virtue,  knowledge  ;  and  to  know- 
ledge, temperance  ;  and  to  temperance,  patience  ;  and  to  pa- 
tience, godliness  ;  and  to  godliness,  brotherly  kindness  ;  and 
to  brotherly  kindness,  charity.  He  that  lackcth  these  things, 
is  blind,  and  cannot  see  afar  off,  and  hath  forgotten  that  he 
was  purged  fro7n  his  old  sins.  Wherefore,  the  rather,  breth- 
ren, give  diligence  to  make  your  calling  and  election  sure : 
for  if  ye  do  these  things,  ye  shall  never  fall :  for  so  an  en- 
trance shall  be  ministered  unto  you  abundantly  into  the  ever- 
lasting kingdom  of  our  Lord  and  Saviour  Jesus  Christ."* 

3.  The  passions,  through  the  remaining  corruptions  of  the 
heart,  often  cause  transgressions,  and  consequent  doubts  and 
despondence. 

The  professors  of  religion,  notwithstanding  their  regenera- 
tion, generally  retain,  through  life,  the  leading  traits  of  their 
mental  character,  as  well  as  the  distinguishing  features  of 
their  countenance.  Although  the  mind  is,  more  immediately 
than  the  body,  the  subject  of  sanctification,  yet  the  body  itself, 
also,  is  the  temple  of  the  Holy  Ghost,  and  is  consecrated  to 
God  :  and  as  the  Spirit's  influence  upon  the  outward  man, 
does  not  affect  the  length  and  strength  of  the  sinews  and  the 
bones,  nor  destroy  the  natural  arrangement  or  contour  of  the 
muscles,  neither  docs  it  affect  directly  the  extent  of  intellectual 
capacity,  the  acuteness  of  our  feelings,  or  the  strength  of  our 
passions.  Diversities  of  genius  and  of  temper  appear  in  the 
church,  as  much  as  in  the  world.  It  is  hard  to  say,  how  far 
the  powers  of  the  soul  depend  for  their  peculiarities,  upon  the 
character  of  the  instruments,  by  which  they  are  brought  to 
*2Pet,  i.  5—11. 


WHO   HAVE   NOT   ASSURANCE.  209 

feel  and  to  act — the  nerves  and  the  muscles  of  the  body :  but 
it  is  certain  that  there  is  some  such  influence  in  the  human 
constitution  ;  and  so  far  as  it  goes,  the  work  of  regeneration 
seems  not  to  be  designed  for  altering  those  phenomena  of 
mind,  which  naturally  depend  upon  our  bodily  organization, 
any  more  than  for  altering  that  organization  itself  Religion 
undoubtedly  sanctifies  the  whole  man  ;  and  must,  in  its  prog- 
ress towards  perfection,  shed  a  benign  influence  over  the 
temper  of  the  heart,  as  well  as  over  the  understanding  and 
the  conscience :  but  as  the  good  w^ork  is  not  completed  in 
any  until  the  day  of  the  Lord,  and  as  it  is  in  many  scarcely 
perceptible,  passions  are  frequently  indulged,  which  prove 
the  means  of  plunging  the  soul  into  perplexity  and  sorrow. 

It  is  a  matter  of  common  remark,  that  the  passions  have 
great  influence  upon  the  opinions  and  the  actions  of  men. 
This  influence  extends  equally  to  religious  men.  Agreeable 
passions  prepossess  the  mind  in  favour  of  their  own  objects  j 
and  disagreeable  passions  produce  a  prejudice  against  them. 
When  it  is  considered,  that  there  is,  in  every  man,  a  tendency 
to  justify  his  own  emotions,  as  well  as  his  actions — that  the 
association  of  our  ideas  depends  in  a  great  measure  upon  the 
disposition — that  the  importance  attached  to  the  notions, 
which  are  at  any  time  indulged,  is  in  proportion  to  the  im- 
pression which  is  made  on  the  heart  more  than  to  the  force 
of  the  argument — and  that  mere  abstract  opinions  are  fre- 
quently the  result  of  very  complicated  views,  and  therefore 
slight  and  wavering,  we  shall  not  be  surprised  that  our  pas- 
sions should  have  so  great  agency  in  the  formation  of  our 
opinions  and  sentiments. 

The  passions  also  influence  our  conduct.  "  The  actions 
of  men  are  those  exertions  w-hich  are  consequent  upon  their 
volitions.  The  primary  sources  of  our  activity,  therefore, 
are  the  circumstances  that  influence  the  will.  Of  these  there 
are  some  which  make  a  part  of  our  constitution,  and  which 
on  that  account  are  called  active  principles.^^*  It  is  to  these 
active  powers,  excited  beyond  the  bounds  of  moderation,  that 
the  term  passions  is  usually  applied  ;  and  it  is,  in  this  gen- 
eral acceptation  of  the  term,  including  the  passion  of  resent- 
ment, that  I  now  employ  this  word.  "  When  passion  of  any 
kind  is  excited,  a  sensible  agitation  or  commotion  of  the  body 
is  produced ;  our  reason  is  disturbed  ;  we  lose,  in  some  mea- 
sure, the  power  of  self-command,  and  are  hurried  to  action 
by  an  almost  irresistible  impulse."*  A  knowledge  of  the 
*  Outlines  of  Moral  Philosophy,  by  Dugald  Stewart. 
18* 


210  THE    DUTY   OF   THOSE 

influence  of  the  passions  upon  the  belief  and  the  behaviour 
of  men,  is  of  use  to  those  who  reason  with  others  in  order  to 
carry  conviction  or  produce  persuasion  :  it  is  of  use  in  the 
study  and  the  practice  of  the  fine  arts,  as  well  as  in  the  com- 
mon and  political  concerns  of  social  life ;  and  it  is  still  more 
useful  to  him  who  strives  to  live  with  a  conscience  void  of  of- 
fence towards  God  and  towards  man. 

When  appetites,  desires,  or  affections,  under  corrupt  ex- 
citement, usurp  the  control  over  the  conduct  of  a  Christian, 
for  however  short  a  time,  the  passion  is  at  war  with  pious 
principle ;  impels  to  criminal  action  :  and  at  last,  after  pro- 
ducing its  mischievous  effects,  ends  in  remorse,  often  accom- 
panied with  great  horror.  Not  only  do  sudden  gusts  of  pas- 
sion oppose  the  progress  of  the  soul  in  sanctification  ;  but 
also  those  lusts  of  the  flesh,. which  have  acquired  force  by 
habitual  indulgence,  and  which,  of  course,  give  character  to 
man,  prevent  the  progress  of  spirituality,  and  render  many, 
of  naturally  strong  minds,  mere  children  in  understanding, 
and  in  the  practice  of  godliness.  /  beseech  you.,  therefore^ 
dearly  beloved^  as  strangers  and  pilgrims,  abslain  from  flesh 
LY  LUSTS  which  war  against  the  soul.  .A?no?ig  ichom  we  also 
had  our  conversation  in  times  jxist,  in  the  lusts  of  our  flesh., 
fulfilling  the  desires  of  the  flesh  and  of  the  mind.  This 
I  say  then..  Walk  in  the  Spirit.^  and  ye  shall  not  fulfil  the 
LUST  of  the  flesh :  For  the  flesh  lusteth  against  the  Spirit, 
and  the  Spirit  against  the  flesh :  and  these  are  cojitrary  the 
one  to  the  other;  so  that  ye  cannot  do  the  things  that  ye 
would.* 

When  a  Christian  is  left  so  far  to  himself,  and  to  the 
temptations  of  the  world,  as  to  indulge  frequentl}^  or  habitu- 
ally those  fits  of  extravagant  passion  that  agitate  the  body, 
unsettle  reason,  stifle  conscience,  and  impel  to  inconsiderate 

.  *  1  Pet.  ii.  U.  Eph.  ii.  3.  Gal.  v.  IG,  17.  The  lust  referred  to  in 
these  texts,  is  sironf^  desire.  KmOvnia  is  any  powerful  emotion  or  passion 
of  the  mind.  9r/;oj  itself,  from  Ovw  "  to  move  impetuously,"  .signifies  both  the 
mind  in  action,  and  any  temporary  or  sudden  appetite  or  desire  rising  into 
passion.  Strong  desire  may  exist  for  a  good,  as  well  as  for  a  bad  object; 
and  is  used  in  Scripture  in  both  cases.  IJohn  ii.  IG.  Luke  xxii.  15. 
And  yet,  extravagant  desire,  or  passion,  simply  considered,  is  represented 
by  the  Apostle  Paul,  Rom.  vii.  7.  as  sin  discovered  and  condemned  by 
the  law^  of  God.  Lust,  appetite,  or  desire,  become  so  powerful  in  impel- 
ling to  action,  that  man  is  unable  to  do  what  he  would  otherwise  feel  in- 
clined to  perform — Yc  cannot  do  the  tJdns^s  that  ye  icovhl.  The  passion, 
which  governs  the  will,  instead  of  leaving  it  to  be  directed  by  wisdom 
and  piety,  in  its  exercise,  is  criminal.  Of  this  kind  are.  Avarice,  AmbV' 
tion,  Emulation,  Anger,  Grief  Fear,  Jealousy,  and  Love. 


WHO    HAVE   NOT  ASSURANCE.  211 

action,  it  cannot  be  expected  that  he  will  retain  very  distinct- 
ly on  his  spirit,  the  holy  impressions  of  divine  truth.  Nay, 
if  a  man  be  habitually  ambitious,  avaricious,  or  vain  of 
worldly  applause,  his  meditations  of  God  cannot  be  frequent 
or  sweet,  nor  the  graces  of  the  Spirit  much  in  exercise.  The 
soul  cannot  attend  to  more  than  one  object  at  once.  How 
can  you  indulge  in  wrath  against  a  neighbour,  a  master,  or 
a  servant,  at  one  moment,  and  rejoice  in  the  mercy  and  the 
grace  of  God,  on  the  next  ?  How  can  you  indulge  in  ex- 
travagant grief  for  the  losses  incurred  here,  and  look,  at  the 
same  time,  by  faith,  to  the  riches  of  eternity?  How  can  the 
avaricious  reconcile  the  love  of  the  world  with  the  love  of 
God?  How  can  the  vain,  and  the  ambitious  man,  expect  to 
maintain  communion  with  the  Holy  One  of  Israel?  Be  not 
deceived,  brethren,  you  cannot  enjoy  the  unclouded  pros- 
pects of  heavenly  felicity,  and  indulge  yourselves  in  the  lusts 
of  the  flesh,  the  lusts  of"^the  eye,  and  the  pride  of  life.  You 
ire  not  to  look  for  the  comforts  of  assurance,  among  those 
professors  of  religion,  who  have  not  grace  sufficient  to  rule 
heir  own  spirits,  and  triumph  over  their  own  corrupt  incli- 
nations and  passions. 

4.  Satan  is  the  principal  cause  of  those  doubts  and  fears, 
into  which  the  saints  are  sometimes  reduced ;  and  resistance 
to  his  exertion  is  the  means  of  assurance. 

This  enemy  of  truth  and  righteousness,  where  he  cannot 
destroy,  endeavours  to  disturb.  We  are  7iot  ignorant  of  his 
devices.  He  is  intelligent,  industrious,  malicious,  and  power- 
ful— "  the  god  of  this  world,  the  prince  of  the  power  of  the 
air,  the  spirit  that  now  worketh  in  the  children  of  disobe- 
dience." He  is  the  accuser  of  the  brethren,  to  God  and  to 
their  own  consciences  ;  and  he  succeeds,  in  many  instances, 
if  not  to  bring  the  saints  into  despair,  at  least  to  diminish 
their  comfort.  God,  in  his  providence,  permits  him  to  try 
us,  as  in  the  case  of  Job  ;  to  buffet  some,  as  in  the  case  of  the 
apostle  Paul  ;  and  to  keep,  through  the  fear  of  death,  others 
in  a  state  of  mental  bondage,  until  the  Lord  our  Redeemer 
take  the  prey  from  his  hands,  and  administer  deliverance. 
The  excommunicated  person  was  given  over  into  his  hand  for 
temporary  torture.*  Those  who  by  transgression  merit  the 
censures  of  the  church,  whether  they  be  inflicted  or  not,  are 
often  held  by  him  for  a  time  in  durance.  The  self-confident 
and  the  vain,  are  placed  under  his  power,  in  order  to  learn 
humility  and  modesty  by  a  painful  experience.  He  takes 
*  1  Cor.  V.  5. 


212  THE   DUTY   OF    THOSE 

advantage  of  the  bodily  diseases  of  the  saints,  making-  the 
weak  and  the  hypochondriacal  to  doubt  of  their  own  safety. 
He  mingles  his  influence  with  the  natural  sorrow  of  the 
mourner,  from  whatever  cause  :  he  assails  the  feeble  in  the 
hour  of  death  ;  he  pours  out  his  fury  through  the  fever  that 
occasions  phrensy  :  ignorance,  error,  indolence,  inexperience, 
convictions  for  sin,  a  sense  of  personal  demerit,  shame,  per- 
secution, and  passions,  are  all  observed  and  improved  by 
this  enemy,  who  goeth  about  as  a  roaring  lion,  seeking 
whom  he  may  devour.  He  will  strive  to  harden  your  hearts, 
so  as  to  make  light  of  sin  ;  and  if  he  fail  in  the  attempt,  he 
will  transform  himself  into  an  angel  of  light,  that  he  may  ad- 
minister opiates  which  shall  lull  the  soul  into  repose,  or  lead 
you  to  trust  in  something  different  from  the  grace  of  God : 
and  should  he  fail  in  all  endeavours  to  blind  your  minds, 
that  you  should  not  believe,  he  will  cast  your  sins  in  your 
teeth  ;  turn  your  own  confessions  against  you  ;  magnify  your 
transgressions  above  the  power  of  grace  to  save  you  ;  and  so 
lead  you  to  the  dungeon  in  which  dwell  the  furies,  that  you 
may  be  tortured  with  the  apprehensions  of  eternal  burnings. 
The  subtlety  of  this  fallen  angel ;  the  untenderness  of  this 
minister  of  cruelty  ;  the  boldness  of  this  impious  rebel  against 
the  government  of  God  ;  and  the  daring  blasphemy  which 
he  suggests  to  the  troubled  spirit  against  divine  truth,  are 
the  means  of  distinguishing  his  efforts  in  producing  despair, 
from  the  natural  emotions  of  your  own  minds.  He  studies 
your  temper,  he  observes  your  condition,  he  watches  your 
pursuits,  he  understands  your  pleasures,  he  practises  upon 
your  connexions,  in  business,  in  domestic  retirement,  in  the 
church,  and  in  political  society,  if  by  any  means  he  may 
diminish  your  happiness  and  your  usefulness,  and  augment 
your  misery. 

Resist,  O  my  brethren,  this  adversary.  Yield  not  to  his 
assertions  an  attentive  ear.  He  is  the  father  of  lies  ;  the 
enemy  of  you  and  your  God.  Fear  him  not.  His  head  is 
bruised  by  the  power  of  the  Son  of  man.  It  remains  for  you 
to  call  upon  your  God,  and  to  push  the  victory.  Behold  the 
cross  upon  which  your  sins  are  expiated.  The  blood  of 
the  covenant,  by  which  we  are  sanctified,  flows  from  the  Re- 
deemer's side,  to  cleanse  you  from  all  iniquity.  In  that  hour 
of  suffering,  the  King  of  saints  destroyed  the  power  of  the 
king  of  terrors — spoiling  principalities  and  powers,  he  made 
a  show  of  them  openly.  Why  then  should  the  gospel  hearer 
despair?     A  light  bursts  forth  from  the  bloody  Calvary,  that 


WHO   HAVE   NOT   ASSURANCE.  213 

shines  upon  the  habitations  of  Zion  ;  and  the  children  of 
light  need  not  continue  to  walk  any  longer  in  darkness. 
Let  them  trust  in  the  name  of  the  Lord.  Forasmuch  as  the 
children  are  partakers  of  Jlesh  and  bloody  he  also  himself  like- 
wise took  part  of  the  same  ;  that  through  death  he  might  de- 
stroy him  that  had  the  power  of  deaths  that  is,  the  devil ;  and 
deliver  them  toho  through  fear  of  death^  zvcre  all  their  lifetime 
subject  to  bondage. 

III.  In  pointing  out  the  duty  of  Christians,  who  have  not 
the  assurance  of  salvation,  I  must  not  omit.  Steadfast  continu- 
ance in  practical  obedience  to  all  the  commandments. 

It  is  taken  for  granted  in  my  text,  that  although  it  may  be 
the  lot  of  a  good  man  sometimes  to  walk  in  darkness,  he  will 
still  continue  to  fear  and  to  obey  his  God.  "  Who  is  among 
you  that  fearcth  the  Lord,  that  obeycth  the  voice  of  his  servant  .<"' 
is  an  interrogation  which  includes  this  principle  :  and  upon 
this  principle  the  direction  which  I  now  give  is  founded. 
Continue,  even  in  your  disconsolate  state,  to  fear  and  to  obey, 
and  you  will  find  in  due  time,  light  poured  out  upon  youi 
path.  God  hath  assured  us,  that  mito  the  upright.^  there  ariseth 
light  in  the  darkness  :*  and  unto  them  that  fear  him,  he  hath 
promised  illumination,  and  health,  and  growth  unto  perfec- 
tion—  Unto  you  that  fear  my  ?ia7ne,  shall  the  Son  of  righteous- 
ness arise,  with  healing  in  his  toings  ;  and  ye  shall  go  forth, 
and  groio  up  as  calves  of  the  stall.] — "  Having,  therefore, 
these  promises,  let  us  cleanse  ourselves  from  all  pollution, 
perfecting  holiness  in  the  fear  of  the  Lord." 

I  know  that  the  desponding  Christian  has  a  mode  of  rea- 
soning, which  serves  to  exclude  the  consolation  which  such 
promises  bring.  By  the  same  argument  which  makes  him 
think  that  he  is  not  a  Christian,  he  persuades  himself  to  dis- 
trust the  promise.  Thus  he  reasons.  There  is  no  reward 
promised  to  the  doings  of  the  unregenerate  :  I  am  not  a  sanc- 
tified man ;  therefore  there  is  no  blessing  promised  to  me. 

It  is  necessary  to  meet  this  objection  ;  and  to  show  to  you, 
also,  that  whether  I  can  satisfactorily  obviate  it  or  not,  the 
course  of  conduct,  which  I  recommend,  is  your  duty. 

Perfect  obedience  to  the  divine  law  is  the  duty  of  every 
man.  What  the  law  saith,  it  saith  to  them  that  are  under  the 
law.  And  of  course,  every  one,  who  is  a  subject  of  moral 
obligation  at  all,  is  subject  to  it  in  all  its  extent.  The  law  is 
satisfied  with  nothing  short  of  perfection,  in  disposition,  in 
thought,  in  word,  and  in  deed,  in  every  period  of  life  and 
♦  Psalm  cxii.  4,  t  Mai.  iv.  2. 


214  THE   DUTY   OF   THOSE 

without  intermission.  It  is  commonly  said  by  those,  who 
are  averse  from  urging  on  the  unregenerate,  the  use  of  the 
means  of  grace,  that  there  is  no  blessing  promised  in  concur- 
rence with  the  doings  of  the  unregenerate  :  and  they  assign 
as  the  reason,  that  God  looketh  at  the  heart :  and  that  he  is 
displeased  with  its  depravity — that  God  is  lioly,  and  cannot 
of  course  be  pleased  with  what  is  unholy.  Far  be  it  from 
me,  to  dispute  this  truth.  God  forbid  that  I  should  ever  teach 
any  of  my  fellow-sinners  to  believe,  for  a  moment,  that  God 
is  satisfied  with  outward  obedience,  while  the  heart  is  at  en- 
mity with  himself,  and  with  his  law.  Upon  the  contrary,  I 
not  only  embrace  the  proposition,  that  God  does  not  bless  the 
deeds  of  unregenerate  men  with  a  reward  expressive  of  such 
satisfaction  ;  but  I  extend  the  general  principle,  that  he  is 
displeased  with  every  thing  which  falls  short  of  perfection  in 
holiness.  It  is  not  of  works,  that  we  are  saved  or  blessed, 
otherwise  grace  would  no  more  be  grace.  Neither  the  works 
of  the  regenerate,  nor  the  works  of  the  unregenerate,  give 
satisfaction  to  the  Lawgiver  ;  for  neither  the  one  nor  the 
other  extends  to  the  whole  obligation,  under  which  God  hath 
placed  his  creatures.  By  grace  alone,  free  grace,  we  are 
saved  ;  and  every  blessing  of  salvation  is  a  gift  of  grace,  and 
in  nowise  promised  or  bestowed  o?i  account  of  any  goodness  in 
our  deeds,  either  before,  or  after  the  new  and  second  birth. 
All  is  of  FREE  GRACE  to  US,  through  our  Lord  Jesus  Christ: 
for  grace  reigns,  not  only  in  the  origin,  but  also  in  the  prog- 
ress of  the  Christian  life.  Grace  reigns  through  righteousness^ 
unto  eterna  llife,  by  Jesus  Christ  our  Lord.  It  is  not  a  fact 
that  our  obligation  to  perfection  is  diminished  by  regenera- 
tion ;  or  that  sincerity  is  admitted  as  a  substitute  for  perfec- 
tion. We  do  not  make  void  the  law  through  grace,  "  God 
forbid  !   we  establish  the  law." 

In  vain  you  are  told  by  those  who  convert  the  grace  of 
God  into  a  system  of  licentiousness,  that  faith  without  works  is 
the  living  faith,  through  which  we  are  justified  and  saved: 
Faith  without  works  is  dead.  It  is  equally  in  vain,  you  arc 
told,  that  love  without  works,  is  the  fulfilling  of  the  law : 
for  this  is  the  love  of  God,  that  ye  keep  his  commandments. 
It  is  not  a  bare  good  ivill  to  any  being,  or  to  all  being,  that 
the  scriptures  recommend,  or  the  Holy  Ghost  pours  upon  the 
heart,  as  the  love  of  God.  Never  was  there  a  more  happy 
invention  of  the  father  of  lies,  than  to  reduce  the  love  of  God 
to  a  speculative  idea,  of  mere  good  will  to  general  being.  The 
love  of  God  is  an  active  principle.     It  is  a  propensity  of  the 


WHO   HAVE   NOT   ASSURANCE.  215 

heart  towards  God  and  godliness — a  principle  which  impels 
to  action  :  for  it  constrains  us,  by  influencing  tjje  will,  to  act 
agreeably  to  the  light  of  divine  revelation.  It  seeks  the  vision 
of  God,  the  enjoyment  of  God,  and  the  glory  of  God,  through 
our  Lord  Jesus  Christ.  Neither  faith  nor  love  opposes  the 
principles  of  moral  obligation  ;  neither  the  one,  nor  the  other 
can  be  admitted  as  a  substitute  for  perfection  in  holiness. 
They  are  both  gifts  of  the  grace  of  God,  and  both  parts  of  the 
duty  required  of  man.  Sincerity,  and  love,  and  hope,  and 
repentance,  and  indeed,  every  holy  exercise  of  mind,  or  state 
of  mind,  is  approved  of  God,  as  his  own  work  within  us  ; 
and  to  each  of  them,  as  well  as  to  faith,  is  the  promise  of,  not 
only  some  particular  blessing,  but  of  entire  salvation  with  all 
its  blessings,  graciously  made  on  account  of  Christ's  merits  ; 
not  on  account  of  our  goodness.  These  graces  are  the  evi- 
dence of  our  union  to  Christ  in  the  covenant  of  promise  ;  and 
of  course,  of  our  title  to  what  God  hath  promised  in  that  cov- 
enant. The  promises  of  the  covenant  of  grace  are  made  from 
all  eternity  to  Christ  our  head,  and  in  him  to  all  the  elect  as 
his  seed.*  For  all  the  promises  of  God  in  him,  are  yea,  and  in 
him,  amen,  unto  the  glory  of  God  by  us.-\ 

Permit  me  now  to  place  before  you,  in  distinct  propositions^ 
the  several  principles  involved  in  this  discussion.  You  may 
judge  of  their  truth  one  by  one.  Examine  for  yourselves, 
in  the  light  of  revealed  truth.  "  I  believed,  therefore  have  I 
spoken :"  but  let  your  faith  rest  not  on  the  wisdom  of  man, 
but  on  the  power  of  God.  Prove  all  things,  hold  fast  that 
Avhich  is  good. 

1.  Obedience  to  the  revealed  will  of  God,  is  the  duty  of 
those  who  doubt  their  own  personal  piety,  as  much  as  it  is  the 
duty  of  those  who  have  obtained  assurance.     It  is  the  duty 

*  So  say  the  Scriptures.  Tit.  i.  2.  Eternal  life,  which  God,  that  cmv- 
not  lie,  promised  before  the  toorld  began.  This  is  the  promise  of  the  cove- 
nant, and  is  coextensive  with  the  covenant:  therefore  it  is  called  the 
covenant  of  promise.  Gal.  iii.  16.  Now  to  Abraham  and  his  seed  were 
the  promises  made.  He  saith  not,  And  to  seeds,  as  of  many ;  but  as  of 
one.  And  to  thy  seed,  which  is  Christ. 

In  this  sense,  ail  the  churches  of  the  Reformation  understand  the  doc- 
trine of  the  evangelical  promise.  Take  for  example  the  Catechism  of  the 
Presbyterian  Churches.  Larger  Cat.  Quest.  31.  The  covcnajit  of 
grace  toas  made  icilh  Christ,  the  second  Adam,  and  in  him,  with  all 
THE  ELECT  as  his  Seed.  32.  The  grace  of  God  is  manifested  in  the  sec- 
ond covenant,  in  that  he  freely  promiseth  and  giveth  his  Holy  Spirit  to 
ALL  HIS  ELECT,  to  ico^'k  in  them  that  faith  icith  all  other  saving  graces. 

t2Cor.  i.  20. 


216  THE   DUTY   OF   THOSE 

of  all  men  to  obey  God,  perfectly.     Be  ye  therefore  perfect^ 
eve?i  as  your  Father  tohich  is  in  heaven  is  perfect* 

2.  No  human  obedience  whatsoever,  can  now  deserve  any 
portion  of  happiness  whatsoever,  from  the  Lord.  The  great- 
est perfection  of  man,  cannot  entitle  to  the  least  of  God's 
mercies  :  much  less  can  the  imperfect  holiness  of  man  make 
our  title  to  the  greatest  happiness — even  eternal  life.  "  Grace 
stands  in  opposition  to  works :  all  works,  whether  they  be 
called  works  of  the  law,  or  works  of  the  gospel ;  exercises 
of  the  heart,  or  actions  of  the  life ;  done  while  we  remain 
unregenerate,  or  when  we  become  regenerate  ;  they  are  all 
and  equally  set  aside  in  this  great  affair  ;t  adjudication  to  eter- 
nal life.  "  We  shall  be  saved.  But  toe  are  all  as  an  unclean 
thing,  and  all  our  righteousnesses  are  as  filthy  rags.  Not  by 
works  of  righteousness  which  we  have  done.,  but  according  to 
his  mercy  he  saved  us.  So  likewise  ye,  when  ye  shall  have 
done  all  those  things  which  are  commanded  you.,  say,  we  are 
unprofitable  servants :  we  have  done  that  which  was  our  duty 
to  do."t 

3.  Promises  of  happiness  are  made  to  holiness  ;  and  an 
appropriate  promise  to  every  holy  exercise.  This  is  the  fact. 
The  reason  ivhy  it  is  so,  is  not  that  God  is  put  under  obli- 
gation by  the  work  of  man — not  that  he  is  bound  by  any  com- 
pact to  reward  human  merit :  for  the  covenant  of  works  is 
broken  ;  and  its  penalty  or  curse,  alone  remains  in  force, 
since  the  condition  is  violated,  and  the  promise  forfeited.  I 
give  you  the  reasons.  First.,  It  is  a  law  of  God's  moral  gov- 
ernment, that  the  holy,  and  none  but  the  holy,  shall  be  happy. 
The  promise  predicts  this  future  fact.  Secojidly,  The  exer- 
cise of  grace,  is  evidence  of  an  interest  in  Christ ;  and  the 
promise  addressed  to  the  sign  of  our  union  to  Christ  is  in- 
tended for  the  thing  signified  :  for  God  has  bound  himself  by 
covenant  to  give  grace  in  Jesus  Christ,  for  his  righteousness 
sake,  to  all  that  are  by  Mih  joined  to  him.^ 

*  Matth.  V.  48. 

t  Hervky,  quoted  with  approbation,  both  by  Mr.  Sandeman,  and  Mr. 
Andrew  Puller.  In  such  an  important  truth,  it  is  pleasing  to  see  men,  of 
otherwise  different  opinions,  agree. 

i  Isa.  Ixiv.  5.  6.     Tit.  iii.  5.     Luke  xvii.  10. 

§  "The  obedience  of  a  Christian,  so  far  as  it  is  truly  evangelical,  has 
all  relation  to  Christ,  the  Mediator,  and  is  but  an  expression  of  the  soul's 
believing  union  to  Christ.  All  evangelical  works  are  works  of  that  faith, 
that  worketh  by  love;  and  every  such  act  of  obedience,  is  only  a  new  ef- 
fective act  of  reception  of  Christ  and  adherence  to  the  glorious  Saviour. 
That  proposition  may  be  a  truth,  that  he  that  obeys  shall  be  saved ;  be- 
cause obedience  and  salvation  are  connected  together  in  fact ;  and  yet  an 


WHO   HAVE    NOT   ASSURANCE.  217 

"  Blessed  are  they  that  do  his  commandments.  And  in 
keeping  of  them,  there  is  great  reward.  Holiness  becometh 
thine  house,  O  Lord,  for  ever.  But  unto  every  one  of  us  is 
given  grace,  according  to  the  measure  of  the  gift  of  Christ. 
That  ye  put  on  the  new  man,  which  after  God,  is  created  in 
righteousness  and  true  holiness.  Moreover,  I  will  make  a 
covenant  of  peace  with  them  :  it  shall  be  an  everlasting  cove- 
nant :  and  the  heathen  shall  know  that  I  the  Lord  do  sanc- 
tify Israel."* 

4.  Christians,  although  not  ass2ired  of  their  own  salvation, 
hav^e,  notwithstanding,  a  certaiji  interest  in  ther.e  promises. 
The  promises  are  in  Christ,  yea  and  amen  ;  and  if  you  are, 
in  fact,  in  Christ,  whatever  may  be  your  doubts  and  fears,  all 
things  are  yours.  The  promises  predict  blessings  to  those 
who  have  grace,  and  are  not  limited  to  the  consciousness  of 
having  it : — They  shall  all  be  accomplished  because  God  is 
true ;  and  therefore  they  that  wait  on  the  Lord  shall  renew 
their  strength.  "  For  thus  saith  the  high  and  the  lofty  One, 
that  inhabiteth  eternity,  whose  name  is  holy ;  I  dwell  in  the 
high  and  holy  place,  with  him  also  that  is  of  a  contrite  and 
humble  spirit,  to  revive  the  spirit  of  the  humble,  and  to  revive 
the  heart  of  the  contrite  ones.  For  I  will  not  contend  for 
ever,  neither  will  I  be  always  wroth :  for  the  spirit  should  fail 
before  me,  and  the  souls  which  I  have  made.  I  have  seen 
his  ways,  and  will  heal  him  ;  I  will  lead  hint  also,  and  restore 
comforts  unto  him.  1  create  the  fruit  of  the  lips;  Peace, 
peace  to  him  that  is  far  off,  and  to  him  that  is  near,  saith  the 
Lord ;  and  I  will  heal  him.  I  will  not  leave  you  comfort- 
less :  I  will  come  to  you.  At  that  day  ye  shall  know  that  I 
am  in  the  Father,  and  ye  in  me,  and  I  in  you."t 

5.  The  doctrine  of  Christ  gives  relief  to  the  conscience 
irrespective  of  any  consciousiicss  of  a  change  by  regeneration. 
"  The  very  first  scriptural  consolation,  received   by  the  be- 

acccptance  to  a  title  to  salvation,  not  be  granted  upon  the  account  of  our 
obedience.  What  is  a  promise,  but  a  declaration  of  a  future  truth,  for 
the  comfort  and  encouragement  of  the  person  to  whom  it  is  declared  % 
Promises  may  rationally  be  made  to  signs  and  evidences  of  faith ;  and 
yet  the  thing  promised  not  be  upon  the  account  of  the  sign,  but  the  thing 
signified.  Promises  of  particular  benefits  implied  in  justification  and  sal- 
vation, may  especially  be  fully  made  to  such  expressions  of  faith  as  they 
have  a  peculiar  suitabfencss  to :  as  forgiveness  to  a  forgiving  spirit,  and 
mercy  to  the  merciful — and  this  not  be  at  all  to  the  prejudice  of  the  doc- 
trine we  have  maintained." — Edwards  on  Justification. 

*  Rev.  xxii.  14.  Psalm  xix.  11.  and  xciii.  5.  Eph.  iv.  7 — 24.  Ezek. 
xxxvii.  23. 

+  Isa.  Ivii.  15—19,  and  John  xiv.  18,  20. 
19 


218  THE   DUTY  OF   THOSE 

liever,  arises  from  the  gospel  itself,  and  not  from  reflecting-  on 
the  feelings  of  his  own  mind  towards  it ;"  and  the  consolation 
of  desponding  Christians  is  derived,  not  so  much  from  an  ex- 
amination of  their  own  faith,  as  from  beholding  by  faith  the 
Lord  their  Redeemer,  manifesting  himself  unto  them.  "  Je- 
sus answered  and  said  unto  him,  If  a  m.an  love  me,  he  will 
keep  my  words  :  and  my  Father  will  love  him,  and  we  will 
come  unto  him,  and  make  our  abode  with  him.  Peace  I 
leave  with  you,  my  peace  I  give  unto  you  :  Not  as  the  world 
giveth,  give  I  unto  you.  Let  not  your  heart  be  troubled,  nei- 
ther let  it  be  afraid.  Although  the  fig-tree  shall  not  blossom, 
neither  shall  fruit  be  in  the  vines,  the  labour  of  the  olive  shall 
fail,  and  the  fields  shall  yield  no  meat ;  the  flock  shall  be 
cut  off  from  the  fold,  and  there  shall  be  no  herd  in  the  stalls: 
yet  I  will  rejoice  in  the  Lord  ;  I  will  joy  in  the  God  of  my 
salvation."* 

If  these  principles  be  correct,  brethren,  the  mourner  in 
Zion  is  bound  in  duty  to  himself  and  to  his  God,  to  continue 
in  the  practice  of  religion.  God's  statutes  are  obligatory 
upon  you,  whatever  you  may  think  of  your  own  un worthi- 
ness. This  is  the  method  appointed  by  your  Redeemer  for 
giving  relief  to  the  afllicted.  In  this  way  many  have  ob- 
tained relief,  and  have  been  led  to  sing  a  new  song,  like  Da- 
vid in  the  fortieth  Psalm.  I  waited  patiently  for  the  Lord, 
and  he  inclined  ujUo  me,  and  heard  my  cry.  He  brought  me 
lip  also  out  of  an  horrible  pit,  out  of  the  miry  clay,  a7id  set  my 
feet  upon  a  rock,  and  established  my  goings.  Aiid  he  hath 
put  a  neiu  song  in  my  7nouth,  even  praise  unto  our  God. 

IV.  Let  him  that  now  doubts  of  his  own  safety,  believe  in- 
stantly in  the  Lord  Jesus  Christ,  and  be  saved. 

This  is  my  last  direction.  It  is  the  way  to  put  an  end  to 
doubting.  Come  now,  whatever  you  have  done  before,  to  the 
Lord  our  Redeemer,  for  pardon  and  for  peace.  This  is  the 
precept  of  my  text — Let  him  trust  in  the  name  of  the  Lord,  and 
stay  upon  his  God. 

iV(2?wc5  distinguish  one  thing  from  another.  A  man's  name 
is  that  by  which  he  is  known.  The  name  of  the  Lord,  of 
course,  denotes  himself  as  revealed  to  us.  The  clearest  revela- 
tion is  in  Christ  Jesus,  the  image  of  the  invisible  God :  and 
the  Lord  our  Redeemer,  is,  therefore,  the  name,  as  well  as  the 
WISDOM,  and  the  word  of  God.  Exod.  xxiii.  21.  My  name 
is  in  him.     Jer.  xxiii.  6.     In  his  days  Judah  shall  be  saved, 

*  John  xiv.  21,  27.    Habak.  iii.  17,  18. 


WHO   HAVE   NOT   ASSURANCE.  219 

and  Israel  shall  dwell  safely ;  and  this  is  his  name  whereby 
he  shall  be  called,  The  Lord  our  Righteousness. 

In  this  name  the  afflicted  and  disconsolate  are  directed  to 
trust.  "  To  trust"  in  any  thing,  is  to  depend  upon  it  with  a 
confident  persuasion  that  it  will  answer  the  purpose  to  which 
it  is  applied.  To  "  trust  in  the  name  of  the  Lord,"  is  firmly 
to  expect  that  he  will  protect  us  in  time  and  through  eternity, 
in  correspondence  with  his  own  perfections,  his  relation  to 
us,  and  his  holy  w^ord. 

To  stay  ujjoii^  signifies  to  lean  upon  one  for  support,  with 
confidence  that  it  shall  not  be  withheld.  The  desponding  is 
here  directed  to  depend  for  support  upon  God  as  his  God. 
The  personal  pronoun  Ai^,  denotes  a  peculiar  interest.  My 
God,  your  God,  his  God,  like  my  people,  his  people,  all  refer, 
in  scriptural  phraseology,  to  the  covenant  connexion  between 
God  and  Israel.  It  is  the  language  of  appropriation.  The 
tenor  of  the  everlasting  covenant  is.  They  shall  be  my  people^ 
and  I  will  be  their  God.  To  "  stay  upon  his  God  "  is,  of 
course,  to  depend  upon  God  according  to  the  covenant  of 
grace.  The  import,  therefore,  of  this  precept  is,  If  any  of 
you  should  be  in  trouble,  believe  in  the  Lord  Jesus  Christ, 
trusting  in  him  for  all  the  purposes  to  be  accomplished  by  the 
covenant  of  grace — Commit  yourselves  to  him  with  confi- 
dence that  you  in  so  doing  shall  be  saved. 

This  is  the  last  and  the  most  important  injunction  to  be 
laid  upon  those  who  have  not  assurance.  To  exercise  faith 
in  the  Lord  our  Redeemer,  is  the  first  and  the  last  duty  of 
man  under  the  gospel.  It  is  the  duty  of  every  one  that  hears 
the  gospel,  at  all  times,  and  under  all  circumstances.  This 
is  his  commandment^  by  way  of  eminence,  that  ye  believe  in 
his  Son  whom  he  hath  sent.  In  vain  will  you  have  examined 
yourselves,  unless  self-examination  issue  in  the  exercise  of 
faith.  The  light  of  the  recollection  of  former  experience, 
and  of  previous  enjoyment,  will,  for  the  present,  aflbrd  no 
profit,  without  grace  be  at  the  time  in  exercise,  leading  you 
to  a  believing  application  of  the  promises  of  God  to  the  soul : 
and  however  sensible  you  are  of  former  failures  and  of  pres- 
ent guilt,  however  you  may  doubt  of  the  piety  of  your  past 
life,  the  present  exercise  of  faith  in  God  and  in  Christ  is  im- 
mediate relief  from  trouble  and  anguish-  Let  not  your  hearts 
be  troubled.,  ye  believe  in  God.,  believe  also  in  me. 

Approach  then,  ye  "  who  walk  in  darkness,  and  have 
no  light:"  for  Christ  is  the  light  of  the  world.  Behold 
him  in  the  glory  of  his  own  perfections  and  doctrines.     Ha 


220  THE   DUTY   OF   THOSE 

is  "  the  Lamb  of  God  that  taketh  away  the  sins  of  the 
world."  Believe  in  the  Lord  Jesus  Christy  and  thou  shall  be 
saved.  Do  you  labour  to  obtain  assurance  of  salvation  ? 
Trust  in  him  ;  for  these  things  were  written  expressly  for 
your  use — that  ye  may  know  that  ye  have  eternal  life.  Do 
you  apprehend  that  you  have  never  yet  believed  to  the  saving 
of  the  soul?  Trust  in  him,  who  is  at  this  moment  inviting- 
you  to  come  unto  him,  that  you  may  find  rest.  It  is  high 
time  that  you  should  now  commit  your  soul  to  him  who  alone 
can  save  to  the  uttermost.  Do  you  feel  the  assurance  of  your 
personal  title  to  the  kingdom  of  God  in  Christ  ?  Trust  in 
him:  Again  believe,  and  continue  in  the  exercise  of  faith; 
for  of  you  it  is  required — yea,  it  is  expected  that  your  very 
assurance  will  lead  to  new  and  vigorous  exercises  of  the 
faith  of  God's  elect.  These  things  have  I  written  unto  you 
THAT  BELIEVE  on  the  name  of  the  Son  of  God,  that  ye  may 

KNOW    THAT  YE    HAVE  ETERNAL  LIFE,  and  that  YE  MAY  BELIEVE 

on  the  name  of  the  Son  of  God.* 

The  most  ready  way  of  attaining  to  that  state  of  comfort- 
able enjoyment,  which  is  so  desirable  to  all  who  are  sensible 
of  their  iniquities,  is  to  approach,  according  to  divine  direction, 
the  source  of  all  consolation,  without  hesitation  and  without  de- 
lay. "  Let  us  therefore  come  boldly  unto  the  throne  of  grace.,\ 
that  we  may  obtain  mercy,  and  find  grace  to  help  in  time  of 
need."  It  is  thus,  that  faith  itself  acts  with  full  assurance ; 
and  independently  of  a  retrospect  of  our  own  feelings,  we 
become  free  of  all  doubt  at  the  time,  and  in  the  very  act  of 
believing,  have  a  full  expectation  of  eternal  life.  "  Having 
therefore,  brethren,  boldness  to  enter  into  the  holiest  by  the 
blood  of  Jesus — Let  us  draw  near  with  a  true  heart  in  full 

ASSURANCE  OF  FAITH. "J 

Nothing  is  more  plainly  and  frequently  declared  in  the 
word  of  God  than  the  duty,  the  importance,  and  the  neces- 
sity of  faith  in  Jesus  Christ.  All  professed  Christians  ac- 
knowledge this ;  and  no  one  will  deny,  that  true  faith  is  ne- 
cessary in  our  justification  before  God.  However  different 
and  opposite  the  opinions  of  men  relative  to  the  nature  of 
saving  faith,  all  will  acknowledge  that  it  is  necessary  in  some 
sense  or  other  to  the  salvation  of  the  sinner.  "  He  that  be- 
lieveth  not  shall  be  damned,"  is  too  unequivocal  an  expres- 
sion to  be  flatly  denied  by  any  one,  who  receives  the  New 
Testament  as  a  divine  revelation. 

Seeing,  however,  that  I  urge  as  the  last  and  greatest  duty 
♦  John  V.  13.  t  Heb.  iv.  16.  J  Heb.  x.  16—21. 


WHO   HAVE   NOT   ASSURANCE.  221 

of  doubting  Christians,  to  put  their  "  trust  in  the  name  of  the 
Lord,"  I  feel  myself  compelled  lo  explain,  more  particularly, 
the  nature  of  the  faith  recommended.  I  would  have  you  to 
knoAV  what  it  is,  that  is  required  of  you,  when  you  are  sum- 
moned to  believe  in  the  Lord  Jesus  Christ.  I  would  have 
you  to  know,  what  it  is  you  do^  in  believing  in  him.  Unless 
you  know  what  is  required,  how  can  you  perform  it  ?  how 
can  you  ascertain  afterwards  that  you  now  believe,  unless  you 
are  capable  of  distinguishing  this  act  of  the  renewed  soul 
from  all  other  acts  or  exercises  ?* 

In  order  "  to  escape  the  wrath  and  curse  of  God  due  to  us 
for  sin,  God  requireth  of  us  faith  in  Jesus  Christ."  He  re- 
quireth  of  us,  to  "  receive  and  rest  upon  him  alone  for  salva- 
tion, as  he  is  offered  to  us  in  the  gospel."  With  these  words, 
brethren,  you  are  familiar  from  your  infancy.  You  were 
taught  to  repeat  them  by  your  parents  ;  and  you  teach  them 
to  your  children  ;  and  long  may  the  whole  form  of  sound 
Avords,  of  which  they  are  a  part,  be  had  in  remembrance  by 
the  Churches.  In  the  quotation  I  made  from  the  Shorter 
Catechism,  are  the  following  principles,  explanatory  of  the 
duty  of  believing  to  the  saving  of  the  soul. 

1.  It  is  in  order  to  escape  God's  wrath  and  curse  due 
to  us  for  sin,  that  faith  is  enjoined  as  a  duty  upon  any  in- 
dividual. 

There  are,  it  is  true,  other  ends  to  be  answered  by  believ- 
ing ;  there  are  other  consequences  for  the  glory  of  God  and 
the  good  of  men  to  resuk  from  it :  there  are  other  motives  to  be 

*  The  doctrine  of  faith  admits  of  very  extensive  discussion.  The 
place  which  it  occupies  in  the  economy  of  the  covenant  of  grace,  as  the 
gift  of  God,  on  the  behalf  of  Christ,  worked  in  fallen  men  by  the  Holy 
Ghost,  communicated  by  the  exalted  Lord  of  the  covenant,  and  carried 
on  in  all  its  exercises  by  the  Author  and  Finisher  of  it;  and  the  influence 
which  it  has  in  uniling  us  to  Christ  for  jusLificaiion,  in  living  in  Christ 
for  sanctification,  and  in  repelling  the  fiery  darts  of  the  adversary,  furnish 
a  subject  of  profitable  contemplation.  To  distinguish  "  the  faith  of  God's 
elect"  from  counterfeits ;  to  distinguish  saving  faith  from  historical  belief 
— the  temporary  reception  of  the  gospel— the  vain  confidence  of  the  pre- 
sumptuous— and  the  belief  which  receives  or  exercises  miraculous  power  ] 
thus  to  treat  of  the  nature  of  faith,  is  edifying  to  the  Christian.  To  ex- 
plairi  its  inseparable  connexion  with  the  love  of  God,  Father,  Son,  and 
Spirit,  with  the  law  and  government  of  God,  and  indeed  with  all  divine 
things — with  the  grace  of  repentance— with  knowledge — and  with  Chris- 
tian hope,  would  be  both  pleasant  and  profitable.  To  examine  and  detect 
the  errors  uttered  by  ignorance  or  design,  in  order  to  mislead  us  upon  this 
important  part  of  actual  godliness,  would  also  tend  to  our  improvement 
and  confirmation  :  but  such  discussions  would  not  comport  with  our 
present  design.  I  now  consider  faith  merely  as  the  duty  of  man ;  but  I 
do  not  forget  in  the  mean  time,  that  it  is  the  gift  of  God. 


222  THE   DUTY   OF   THOSE 

urged  in  recommending  it ;  but  this  is  the  great  leading  ob- 
ject to  be  accomplished  by  faith — To  escape  the  personal 
danger  of  hell-fire. 

There  is  therefore  necessarily  implied  in  faith,  a  sense  of 
sin,  and  merited  wrath — pungent  spiritual  convictions.  In 
effectual  callings  which  precedes  faith,  the  Holy  Ghost  pro- 
duces in  the  soul  of  the  sinner  these  convictions ;  he  enlight- 
ens the  mind  also  in  the  knowledge  of  Christ ;  and,  renewing 
the  will,  persuades  and  enables  him  to  embrace  Christ,  that 
is,  to  believe  in  him.  This  is  the  order.  There  is  no  faith, 
no  saving  faith,  without  a  sense  of  sin,  and  a  desire  to  escape 
from  its  danger  and  pollution.  It  is  strange,  that  it  ever  en- 
tered into  the  head  or  heart  of  any  man  on  earth,  to  suppose 
that  faith  could  be  exercised  without  a  sense  of  sin  and  dan- 
ger. "  The  whole  have  no  need  of  the  physician,  but  they 
who  are  sick."  The  keeper  of  the  prison  came  tremMing 
before  Paul  and  Silas,  and  said,  "  Sirs,  what  must  I  do  to  be 
saved  ?  And  they  said.  Believe  on  the  Lord  Jesus  Christ, 
and  thou  shalt  be  saved." 

2.  God  requireth  of  fallen  sinners  to  believe  in  Christ. 
This  is  his  commandmerit^  that  ye  believe  in  his  Son,  whom  he 
hath  sent.  Faith  is  the  duty  of  the  sinner,  notwithstanding 
his  inability  to  believe  without  divine  illumination,  and  reno- 
vation of  will.  So  far  from  man's  impotence  being  an  ex- 
cuse, it  is  a  crime.  It  is  itself  the  principal  evil  for  which 
the  remedy  of  the  gospel  is  provided.  Sinners,  can  you  ima- 
gine that  the  corruption  of  your  fallen  nature — the  wicked- 
ness of  your  own  evil  hearts,  shall  either  discharge  your  ob- 
ligations to  God,  or  justify  you  in  continuing  in  rebellion  ? 
Learn  to  correct  such  absurdity.  No,  you  dare  not  plead 
your  sin  as  its  own  apology.  He  who  declares  your  impo- 
tency,  calls  upon  you  to  act.  This  may  appear  paradoxical : 
but  it  is  truth.  No  man  can  come  unto  me,  except  the  Father 
who  hath  sent  me  draw  him.  You  therefore  cannot  come 
without  divine  aid.  Behold  your  impotency.  But  you  are 
commanded  to  come.  Let  the  tvicJced  forsake  his  way,  and 
the  unrighteous  man  his  thoughts,  and  turn  unto  the  Lord. 
Behold  your  duty.  Both  your  impotency  and  your  duty  are 
affirmed  by  him  who  cannot  lie.* 

*  It  is  not  necessary,  in  order  to  justify  wisdom  in  this  case,  to  have 
recourse  to  words  without  meaning,  or  to  false  doctrine.  We  do  not  af- 
firm, that  sinners  have  ability  of  perfect  obedience  to  God ;  for  thi?  is  not 
true :  An  ability,  which  is  acknowledged  to  be  incapable  of  performing 
the  work,  is  too  palpable  a  contradiction  to  be  adopted  for  the  purpose  of 


WHO   HAVE   NOT   ASSURANCE.  223 

3.  In  the  gospel,  Christ  Jesus  is  freely  offered  to  sinners 
for  their  salvation.  Who  of  God  is  made  unto  us  loisdom, 
righteousness  J  sanciijlcation,  and  redemption.  As  many  as  re- 
ceived him,  to  them  gave  he  poiver  to  become  the  sons  of  Godj 
even  to  them  that  believe  on  his  name* 

Faith  receives  him  as  he  is  offered  :  and  if  there  were  no 
offer,  there  could  be  no  faith.  The  gospel  offer  is  the  sum 
of  all  evangelical  preaching.  For  this  purpose  chiefly,  we 
explain  the  doctrines,  we  illustrate  the  precepts,  and  publish 
the  promises  of  divine  revelation — that  the  gospel  offer  might 
appear  icorthy  of  all  acceptation.  This  offer  is  freely  made 
to  the  chief  of  sinners.  All  the  calls  and  the  invitations,  all 
the  commands  and  all  the  threatenings  in  the  book  of  God, 
are  subservient  to  the  evangelical  message — That  God  teas 
in  Christ  reconciling  the  world  unto  himself:  We,  as  ambas- 
sadors, therefore,  pray  you,  in  Christ's  stead,  be  ye  recon- 
ciled to  God.  We  offer  to  the  sinner,  without  respect  to  pre- 
vious subjective  emotions  of  his  own  mind,  we  offer  directly 
to  the  chief  of  sinners,  the  Lord  Jesus  Christ,  and  salvation 
jn  him  ;  and  in  the  name  of  God,  we  assure  every  one  who 
'accepts  this  offer,  that  he  himself  shall  be  saved:  "for  God 
so  loved  the  world  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  in  him  should  not  perish,  but  have  eternal 
life."t 

4,  Faith  is  receiving  Christ  for  salvation,  and  resting  upon 
him  alone — These  are  loritten  that  ye  might  believe — and  that 
believing^  ye  might  have  life  through  his  7iame.X 

In  saving  faith  there  is,  of  course,  an  exercise  of  intellect; 
for  there  is  necessarily  an  assent  to  the  truth,  which  God  pro- 
claims  in  making  the  offer.     By  the  illumination  of  the 

obviating  a  difficulty  which  is  only  imaginary.     A  self-determining  power 
is  absurd. 

The  question  is  one  of  moral  agency,  and  the  only  power  concerned  in 
the  case,  is  that  of  discharging  a  moral  obligation.  To  a  moral  action  it 
is  essential  that  it  be  voluntary.  What  comes  to  pass  involuntarily  is 
neither  virtuous  nor  vicious.  Will  is  governed  by  motives ;  and  the  cir- 
cumstances which  influence  the  will  are  the  primary  sources  of  our  ac- 
tivity. Of  these  there  are  some  which  make  a  part  of  our  constitution, 
and  which,  on  that  account,  are  called  active  principles.  They  are  de- 
praved by  original  sin  :  and.  this  corruption  of  the  whole  nature  is  itself 
both  our  sinfulness  and  our  impotency.  This  being  the  case,  the  will 
cannot  be  influenced  to  good  without  a  change  of  nature.  It  is  not  only 
a  fact,  that  the  sinner  is  uini:illing  to  do  good ;  but  it  is  also  a  fact,  that 
"the  corruption  of  his  whole  nature"  renders  it  ivipossible  for  him  to  be- 
come icillivg.  "  Man  by  his  fall  has  wholly  lost  all  abUUy  of  will  to  any 
spiritual  good." — Can.  Faith. 

*  1  Cor.  i.  30.  and  John  i.  12.         t  John  iii.  16.  ;  John  xx.  34. 


224  THE   DUTY    OF   THOSE 

Spirit,  the  soul  is  enabled  to  perceive  the  excellency  of  the 
Saviour,  and  to  experience  an  assurance  of  what  is  revealed 
concerning  him  :  but  although  subjects  of  the  Spirit's  influ- 
ence, previously  to  the  exercise  of  faith,  it  is  without  any  con- 
sciousness of  subjective  piety  we  become  certain  of  the  truth 
objectively  revealed.*  Faith,  nevertheless,  is  more  than 
either  a  perception  or  judgment :  more  than  even  a  spiritual 
perception  of  Christ's  excellency.  It  is  a  consent^  as  well  as 
an  asse.nt  of  the  soul :  for  with  the  heart  mail  helieveth  unto 
righteousness. 

In  believing  the  mind  is  not  passive.  Faith  is  a  duty  re- 
quired, and  an  act  of  obedience  performed.  To  believe,  is 
an  active  verb.  Action,  however,  is  consequent  upon  voli- 
tion ;  and  of  course,  saving  faith  is  a  voluntary  exercise  of 
the  soul — of  the  regenerated  mind. 

Mere  perception  cannot  properly  be  called  a  voluntary  ac- 
tion :  nor  can  mere  affection  of  the  heart,  though  it  tends  to 
influence  volition,  be  called  a  voluntary  action.  We  are 
constrained  both  to  perceive  and  to  feel,  either  pleasantly  or 
painfully,  as  the  case  may  be,  by  the  impressions  made  upon 
the  mind.  If  passivencss  can  at  any  time  be  predicated  of  the 
human  mind,  it  is  in  regeneration.  Effectual  calling  found 
me  passive,  and  rendered  me  active.  My  soul  is  made  to  see 
and  to  feel,  in  a  spiritual  manner,  by  the  Holy  Ghost:  I  am  thus 
quickened  ;  and  being  at  the  same  time  affected  by  a  spiritual 
sight  of  the  Saviour,  and  a  sense  of  his  excellency,  I  become 
willing  to  act — I  voluntarily  act  upon  the  object  before  me  in 
the  gospel  offer.  I  embrace  the  Saviour  oflered  unto  me,  for 
the  express  purpose  for  which  he  is  oflered.  j  This,  brethren, 
is  appropriation.  It  is  the  very  essence  of  faith.  Mistake 
me  not.    By  ajjpropriation,  I  mean  nothing  more  or  less  than 

*  There  is  an  objective  assnrance  in  the  nature  of  faith.  I  am  sxire 
Christ  is  offered  to  me  a  sinner.  I  may  therefore  say,  without  hesitation, 
in  the  act  of  faith,  the  Lord  Jesus  Christ  is  mine,  by  the  offer  of  Jehovah ; 
and  I  take  him  to  be  mine,  in  possession. 

t  Faith,  as  the  act  whereby  the  soul  becomes  spiritually  united  to  the 
Redeemer,  produces,  of  course,  a  new  relation  to  God.  By  it  wo  have  a 
saving  interest  in  Christ.  He  thai  belicvcth  shall  be  saved.  Before  faith, 
the  sinner  was  under  condemnation.  By  faith  he  is  introduced  into  a 
state  of  justification:  Faith,  therefore,  makes  that  to  be,  which  otherwise 
would  not  have  been.  The  affirmation,  "I  shall  be  saved,'  in  unbelief,  is 
false:  in  believing,  it  becomes  true.  Faith  brings  about  that  relation  to 
God,  according  to  the  new  covenant,  which  justifies  the  use  of  the  asser- 
tion, "  Christ  is  mine,  and  I  shall  be  saved  by  his  merits."  It  makes  that 
assertion  to  be  true,  which  otherwise  would  have  been  false.  The  be- 
liever may,  but  the  unbeliever  may  not  say,  "salvation  is  actually  mine." 


WHO    HAVE    NOT    ASSURANCE.  225 

a  cordial  acceptation  of  Christ  to  be  my  Saviour,  as  he  is  of- 
fered to  me  in  the  gospel.  1  entreat  you  not  to  misunderstand 
or  misrepresent  my  meaning.  If  any  of  you  should  dislike 
the  expression^  I  pray  you  not  to  blame  any  one  for  the  thing. 
There  is  nothing  blameworthy  in  accepting  this  gift  of  God. 
In  receiving,  for  my  personal  salvation,  that  which  is  freely 
offered  to  all  who  hear  the  gospel,  I  do  not  see  that  I  incur 
the  just  displeasure  of  any  one.  Christ  takes  me  to  himself 
by  his  holy  Spirit ;  and  he  offers  himself  to  me  as  my  Sa- 
viour. I  take  him  to  myself  for  this  purpose,  and  commit 
myself  to  him.  I  appropriate  to  myself  Christ  and  his 
salvation,  being  warranted  by  the  free  offer  of  the  gospel, 
to  embrace  him  for  the  saving  of  my  soul.  My  beloved  is 
7nine,  and  I  am  his.  I  am  my  beloved's,  and  my  beloved  is 
mine* 

I  will  now  show  the  applicability  of  this  doctrine  of  faith  to 
you  who  "  walk  in  darkness,  and  have  no  light."  My  text 
directs  you  to  "trust  in  the  name  of  the  Lord,  and  stay  your- 
selves upon  your  God."  This,  therefore,  is  your  present 
duty,  and  your  constant  duty.  You  are  urged  by  the  invita- 
tion, and  encouraged  by  the  promise.  Come  unto  me.,  all  ye 
that  labour  and  are  heavy  laden,  and  I  tcill  give  you  rest.  In- 
cline your  ear,  and  come  unto  me  :  hear,  and  your  soul  shall 
live  ;  and  I  luill  make  an  everlasting  covenant  with  you.  If 
any  man  thirst,  let  him  come  unto  me  and  drink.  And  lohoso- 
ever  will,  let  him  take  the  water  of  life  freely — and  him  that 
Cometh  to  me,  I  id  ill  in  no  tvise  cast  out.-\ 

My  dear  hearers,  if  you  have  already  believed  in  the  gos- 
pel of  God,  you  will  not  be  unwilling  to  exercise  your  faith 
at  this  moment.  You  live  by  the  faith  of  the  Son  of  God. 
If  you  have  never  yet  embraced  the  offer  of  salvation,  it  is 
time  to  embrace  it  now.  I  beseech  you,  by  the  mercies  of 
God,  to  draw  near  with  a  true  heart,  in  the  full  assurance  of 
faith.  Wherefore  do  you  hesitate  %  Your  warrant  is  com- 
plete. Your  need  is  manifest.  Your  duty  is  urgent.  Your 
welcome  is  indubitable.  The  invitation  is  given  with  sin- 
cerity. Hear,  and  your  souls  shall  live.  Trust  ye  in  the 
Lord  Jehovah  for  ever  ;  in  him  there  is  everlasting  strength. 
Trust  in  him,  directly,  unhesitatingly,  and  with  assured  con- 
fidence. When  wearied  with  the  toils  of  the  day,  you  lie 
down  for  repose,  you  trust  in  the  strength  of  your  couch  to 
support  its  burden.     When  you  walk  on  the  streets,  you  trust 

*  SontT  ii.  16.  and  vi.  3. 

t  Matth.  xi.  28.     Isa.  Iv,  3,     John  vii.  37.     Rev.  xxii. 


226  THE    DUTY   OF   THOSE 

in  the  solid  earth  that  it  will  bear  your  weight  from  sinking 
down  to  the  centre  of  the  globe :  And  will  you  not  commit 
your  souls  to  the  everlasting  arms  of  him  who  supports  the 
pillars  of  the  universe,  with  equal  confidence,  that  he  will 
bear  you  up,  and  save  you  with  a  great  salvation  ?  Awake, 
ye  sons  of  indolence :  arise,  ye  children  of  sorrow  :  wipe 
away  your  tears,  ye  daughters  of  despondency,  whatever  may 
be  the  view  you  take  of  your  own  subjective  religion,  ap- 
proach the  throne  of  grace  with  boldness,  that  you  ma}^  ob- 
tain mercy.  Stretch  out  the  withered  arm,  that  you  may  lay 
hold  of  his  strength.  It  is  God  that  calls  you  to  his  Son  for 
wisdom,  and  righteousness,  and  sanctification,  and  redemp- 
tion. The  prize  of  the  high  calling  is  before  you.  Trust, 
then,  in  the  name  of  the  Lord,  and  stay  upon  your  God. 

CONCLUSION. 

I  have  now  finished  what  I  intended  to  say  upon  the  duty 
of  those  who  have  not  the  assurance  of  grace  and  salvation. 
Before  I  close  my  discourse,  I  feel  it  my  duty  to  administer 
a  caution  respecting  experimental  religion.  I  am  not  appre- 
hensive, indeed,  that  any  one  will  ever,  in  fact,  substitute  his 
own  actual  godliness  for  the  merits  of  Christ  in  the  matter  of 
pardon  and  acceptance  with  God  :  But  alas  !  many  are  in  the 
habit  of  substituting  imaginary  ficty^  for  the  righteousness  of 
Messiah.  I  am  not  afraid  that  any  disciple  of  Christ,  will, 
in  fact,  urge  his  speculative  orthodoxy,  or  his  experience  of 
the  power  of  religion,  as  an  excuse  for  negligence  in  the 
practical  duties  of  the  Christian  life  ;  but  it  is  too  evident  that 
many  zealots  for  particular  doctrines,  and  for  particular  kinds 
of  religious  experience,  are  grossly  negligent  of  their  duty  to 
God  and  to  man,  I  warn  you,  solemnly,  against  this  course 
of  conduct.  However  great  the  importance  of  inward  piety, 
it  is  not  by  any  means  the  whole  of  religion.  If  you  have 
tasted  that  the  Lord  is  gracious,  if  you  cherish  a  comfortable 
hope  of  happiness  in  heaven,  is  it  possible  that  you  can  be 
negligent  of  the  glory  of  God,  and  the  good  of  mankind? 
Are  you  made  for  personal  enjoyment  alone,  and  not  also  for 
usefulness  to  others  %  Are  you  made  new  creatures  merely 
to  satiate  your  souls  with  personal  joys,  and  not  also  to  glorify 
the  Lord  that  bought  you  ?  This  would  be  ignoble,  base, 
and  sordid  selfishness.  No,  Christians,  if  this  be  the  taste 
and  the  disposition,  the  habitual  disposition  of  anj^  man,  what- 
ever may  be  his  profession,  he  is  destitute  of  true  godhness. 


WHO    HAVE    NOT   ASSURANCE.  227 

The  disciple  of  Christ,  is  a  man  of  disinterestedness  and  mag- 
nanimity. He  loves  God,  he  loves  the  saints  ;  arid  while  he 
works  out  his  salvation  with  earnest  desire  to  enjoy  God  in 
heaven,  he  peculiarly  delights  to  serve  his  Redeemer  ;  to 
support  the  honour  of  Jehovah's  government ;  to  defend  the 
truth ;  to  observe  the  positive  statutes  of  the  sanctuary.  He 
is  honest,  sincere,  benevolent,  and  beneficent ;  he  is  humble, 
candid,  and  faithful  to  his  own  professions,  and  to  his  God,  so 
far  as  the  power  of  religion  extends  its  influence.  Whether  in 
sickness  or  in  health,  in  adversity  or  prosperity,  whether 
walking  in  darkness,  or  standing  in  triumph  on  his  strong 
mountain,  he  is  still  engaged  in  doing  good  ;  in  defending 
the  true  doctrine  of  the  grace  of  God  ;  in  maintaining  pure 
and  entire  every  ordinance  ;  and  with  a  holy  self-denial, 
making  his  temporal  honour  and  interest  bend  to  the  interests 
of  true  religion.  "  Seek  first  the  kingdom  of  Jieavcn^  and  its 
righteous-acss.  Whosoever  will  come  after  me,  let  him  deny 
himself,  take  up  his  cross,  and  follow  me.  For  ye  are  not 
your  own,  ye  are  bought  unth  a  price^  whether  therefore  ye  eat, 
or  ye  drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of  God.''' 
Let  the  sensualist  take  .pleasure  in  his  wine  ;  let  the 
avaricious  rejoice  in  his  gods  of  gold  ;  let  the  daughters 
of  vanity  walk  after  the  sparks  of  their  own  kindling  ; 
let  the  bustle  and  the  noise  of  ignorant  fanaticism  pass 
away  with  the  wind  ;  let  the  splendour  and  the  pomp  of 
superstition,  engage  the  attention  of  the  crowd  :  let  Pharisai- 
cal sanctimony,  practised  in  intrigue,  deceive  and  rule  the 
populace :  but  let  us  hear  the  word  of  the  Lord  our  God. 
Behold^  all  ye  that  kindle  ajire^  that  compass  yourselves  about 
icith  sparks  ;  walk  in  the  light  of  your  fire,  and  in  the  sparks 
that  ye  have  ki7idled.  This  shall  ye  have  of  mine  hand ;  ye 
shall  lie  down  in  sorroio.  Whosoever,  therefore,  is  among 
you  that  feareth  the  Lord,  and  obeyeth  the  voice  of  his  servant, 
let  him  trust  in  the  name  of  the  Lord,  and  stay  upon  his  God. 
Amen. 


228  THE    CONSOLATIONS   OF 


THE   CONSOLATIONS   OF   PERSONAL 
RELIGION. 


SERMON  IX. 


Psalm  Ixiii.  3 — 7, — Because  thy  loving-kindness  is  better  than 
life,  my  lips  shall  praise  thee.  Thus  will  I  bless  thee  while  I 
live:  I  will  lift  tip  my  hands  in  thy  name.  My  sold  shall  be 
satisfied  as  with  marrow  and  fatness  ;  and  my  mouth  shall 
praise  thee  loith  joijful  lips  ;  when  I  remember  thee  upon  my 
bed,  and  meditate  on  thee  in  the  night-watches.  Because  thou 
hast  been  my  help,  therefore  in  the  shadow  of  thy  wings  will 
I  rejoice. 

Few  men  ever  experienced  so  great  a  variety  of  trials,  or 
were  called  to  act  in  so  many  different  conditions  of  life,  as 
the  writer  of  this  Psalm,  David,  the  son  of  Jesse,  of  Bethle- 
hem-Judah.  Happy  and  virtuous,  in  the  bosom  of  his  fa- 
ther's family,  he  spent  his  early  years  remote  from  scenes  of 
turbulence  and  ambition.  With  a  fine  mind,  well  cultivated, 
and  deeply  imbued  with  sincere  piety,  he  enjoyed  a  vigorous 
and  heahhy  constitution  of  body,  and  led  a  life  of  innocence 
and  peace — the  pastoral  life,  in  more  than  Arcadian  perfec- 
tion. Sitting  upon  the  side  of  his  native  hills,  in  the  shade 
of  the  palm-tree,  he  often  played  upon  his  beloved  harp,  and 
knew  nothing  of  the  cares  of  empire.  Thus,  he  might  have 
lived  happy,  and  have  died  without  renown,  had  he  not  been 
destined  to  greater  usefulness,  though  greater  pains  and  toil, 
by  the  Governor  of  the  world. 

At  the  age  o^ fifteen^  this  was  announced  to  him  by  Samuel 
the  prophet,  who  anointed  him  king  of  Israel ;  but  David 
had  reached  his  twenty-third  year  before  he  left  the  peaceful 
scenes  of  the  shepherd's  employment,  when  he  was  first  in- 
troduced to  public  life,  and  admitted  into  the  family  of  Saul, 
the  reigning  king.  From  this  period,  the  history  of  his  life 
becomes  exceedingly  interesting,  and  strangely  diversified, 


TRUE   RELIGION.  ^ffOd 

until  in  the  seventy-first  year  of  his  age,  he  died  in  Jeru- 
salem, after  a  troublesome,  though  victorious  reign  oi  forty 
years. 

For  eight  years  before  his  coronation  at  Hebron,  on  the 
defeat  and  death  of  Saul  at  Gilboa,  his  condition  was  pecu- 
liarly trying.  It  Avas  in  this  school  of  affliction,  that  he  laid 
the  foundation  of  that  exalted  reputation  which  he  acquired 
and  sustained  as  the  ruler  of  Israel.  In  the  midst  of  these 
afflictions,  when  tiocnty-seven  years  old,  and  after  he  had  been 
declared  an  outlaw,  David  escaped  from  his  persecutors  into 
the  wilderness  of  Judah,  the  forest  of  Hareth.  There,  with 
a  scanty  and  precarious  supply  for  the  subsistence  of  himself 
and  his  companions,  having  no  other  shelter  from  the  storm 
than  the  trees  of  the  forest  and  the  cliffs  of  the  rocks,  "the 
sweet  Psalmist  of  Israel"  was  at  home  with  God  ;  and  en- 
joyed, for  his  support,  amidst  his  daily  perils,  the  consola- 
tions of  the  grace  of  God.  There  he  composed  and  set  to 
music  the  sixty-third  psalm.  It  is  a  fine  description  of  the 
life  and  power  of  godliness,  in  its  commanding  influence 
over  the  temper  of  the  mind,  and  especially  of  the  support 
which  personal  piety  affords  in  the  deepest  troubles. 

I  shall,  with  divine  assistance,  explain  the  words  of  my 
text;  and  then,  describe  the  consolations  of  true  religion. 

I.   I  explain  my  text. 

In  the  sixty-third  psalm,  the  inspired  writer  displays,  in 
the  most  expressive  terms,  the  operations  of  true  religion  in  a 
heart  enlightened  by  divine  truth.  It  kindles  a  sacred  fire 
which  makes  itself  sensible  by  its  light  and  by  its  heat.  It 
produces  sincere  desires  for  the  enjoyment  of  God — It  gives 
satisfaction  to  the  soul  in  communion  with  God — and  it  im- 
parts that  confidence,  in  the  power  and  protection  of  the 
Most  High,  which  both  confirms  pious  resolution,  and 
strengthens  the  hope  of  ultimate  triumph. 

The  desire  of  enjoyment  is  one  of  the  most  powerful  of  the 
active  principles  of  the  human  mind.  By  the  sanctifying  in- 
fluence of  religion  it  is  directed  to  the  only  certain  source  of 
happiness,  to  the  infinitely  glorious  God.  The  recollection 
of  past  joy  is  one  of  the  means  of  exciting  present  desire : 
and,  thus,  religious  experience  produces  an  aptitude  of  heart 
for  evangelical  pursuits.  In  the  first  two  verses,  David  dis- 
plays the  power  of  this  habit  in  the  midst  of  his  trials.  He 
tarly.^  every  morning,  sought  the  Lord.  His  desires  were 
as  the  summer  drought  waiting  for  the  rain,  a  thirst  of  the 
soul,  and  a  longing  of  the  flesh.  The  object  was  to  see  the. 
20 


230  THE   CONSOLATIONS    OF 

power  and  the  glory  of  God  ;  and  the  kind  of  enjoyment  de- 
sired, was  the  same  as  that  formerly  experienced,  in  the  ordi- 
nances of  the  sanctuary.  He  longed  for  the  good  things  of 
which  he  had  already  tasted. 

When  the  love  of  God  is  shed  abroad  on  our  hearts  by  the 
Holy  Ghost,  there  is  not  only  a  propensity  to  approach  the 
Lord,  and  to  enjoy  the  friendship  of  him  who  first  loved  us ; 
but  the  longing  soul  is  also  satisfied  ;  and  confidence  in  God 
is  restored.  In  the  last  three  verses,  David  expresses  this  con- 
fidence in  a  triumphant  manner.  His  enemies  disappear, 
and  he  is  persuaded  that  his  joy  shall  be  abundant.  With 
the  delightful  recollection  of  the  past,  and  the  certain  prospect 
of  the  future,  the  mind  experiences  present  satisfaction.  Hence 
the  expressions  from  the  third  to  the  eighth  verse,  which  I 
have  chosen  as  my  text,  and  which  I  am  now  to  explain. 

Verse  3.  Because  thy  loving-kindness  is  better  than  life, 
my  lips  shall  praise  thee. 

In  these  words  we  have  an  expression  of  a  good  intention, 
and  the  reason  upon  which  it  is  founded..  The  intention  ex- 
pressed is  to  praise  God  before  the  world — with  the  lips,  so  as 
to  be  seen  of  men  ;  but  not  with  the  lips  alone :  for  out  of  the 
abundance  of  the  heart  the  mouth  speaketh.  It  is  not  merely 
in  order  to  be  seen  of  men  ;  for  piety  excludes  this  limited 
construction.  Praise  is  comely  for  the  upright.  It  is  thus 
they  express  their  own  sense  of  the  divine  excellency  ;  and 
they  ought  not  to  be  ashamed  to  do  so  pubHcly.  The  man 
ner  of  expressing  the  intention  of  praising  God  is  worthy  of 
notice.  David  declared  his  resolution  to  God  himself  in  this 
act  of  devotion  ;  and,  in  singing  his  words,  we  should  follow 
his  example,  engaging,  in  a  vow  to  the  Searcher  of  hearts, 
that  we  shall  henceforward  promote  his  glory. 

The  reason  is  as  conclusive  with  respect  to  our  duty,  as  it 
was  to  the  Psalmist.  The  loving-khuhiess  of  the  Lord  is  bet- 
ter than  life.  There  is  more  in  this  expression  than  an  allu- 
sion to  the  general  benevolence  of  God.  Of  that,  life  itself  is 
an  effect ;  and  it  is  not  the  design  of  the  Psalmist  to  compare 
the  cause  with  its  eflect.  He  is  speaking,  not  of  the  benig- 
nity from  which  life  emanates  ;  but  of  that,  which  renders  life 
valuable — of  that,  without  which,  life  itself  would  become  an 
evil.  Of  Judas,  it  was  said  by  the  Saviour,  "  better  for  that 
man  he  had  not  been  born."  Life  without  piety,  is  a  burden, 
and  will  become  a  curse.  The  mercy  of  God,  communi- 
cating its  saving  influence  to  man,  is  of  course  more  valu 
able  than  mere  living  existence ;    for  it  is  by  the  love  of 


TRUE   RELIGION.  231 

God  shed  abroad  upon  the  heart,  that  our  life  becomes  a 
blessing-. 

Verse  4.  Thus  luill  I  bless  thee  while  I  live  :  I  will  lift  up 
my  hands  in  thy  name. 

The  writer,  in  correspondence  with  the  pious  purpose  for- 
merly expressed,  now  declares  that  a  life,  rendered  more  im- 
portant by  the  grace  of  God,  shall,  while  it  continues  to  exist, 
be  devoted  to  the  service  of  its  author.  To  bless  God,  is  to 
declare  him  independently  happy,  and  to  speak  of  him  as  if 
we  delighted  in  contemplating  his  self-sufficiency.  When  he 
blesseth  his  people,  he  communicates  happiness  and  safety. 
His  declarations  are  operative.  He  giveth  to  man  ;  but  he 
receiveth  nothing  in  return.  We  cannot  profit  the  Almighty. 
Lifting  up  the  hands.,  is  the  sign  of  earnestness  ;  it  is  the 
mode  of  making  known  our  will  ;  it  is  an  appeal  to  heaven. 
When  we  "  lift  up  our  hands  in  God^s  name^^^  we  declare  our 
sincerity  in  Christ  Jesus  ;  we  affirm  our  allegiance  to  him : 
and  apply  for  more  grace  to  carry  the  pious  intention  of  our 
souls  into  effect.  It  is  the  action  of  a  believer  under  the  in- 
fluence of  the  gracious  power  of  him  that  made  our  hands 
and  our  hearts. 

Verse  5.  My  soul  shall  be  satisfied  as  with  marrow  and 
fatness  ;  and  my  mouth  shall  praise  thee  with  joyful  lips. 

Remember,  brethren,  these  are  the  words  of  a  wanderer  in 
the  wilderness,  accused  of  treason,  and  proclaimed  an  outlaw. 
A  fugitive  from  misused  power,  David  depended,  both  for 
himself  and  those  who  were  the  partners  of  his  perils,  for 
their  daily  bread,  upon  the  private  supplies  of  personal  friend- 
ship, or  the  use  of  their  own  bows  and  spears:  For  them, 
while  flying  from  persecution,  the  fertile  fields  of  Canaan  af- 
forded no  corn  ;  nor  did  the  hills  of  Judah  yield  to  them  the 
fruits  of  the  fold  or  of  the  vintage.  Behold  the  Chief,  amidst 
a  group  of  exiles,  with  a  spirit  unsubdued  by  hunger  and 
toil,  unruffled  by  the  injuries  inflicted  on  him,  leading  the  de- 
votion of  those  worshippers  assembled  at  the  mountain-side, 
and  smging,  under  the  inspiration  of  the  Almighty,  with 
joyful  lips,  "  my  soul  shall  be  satisfied,  as  with  marrow  and 
fatness."  Say,  were  Saul  the  king,  and  his  flattering  cour- 
tiers, more  happy  in  their  splendid  halls,  and  at  their  plentiful 
tables  ?  Ah  !  how  often  does  religion  turn  away  in  disgust 
from  the  gilded  palace,  leaving  the  occupant  troubled  with  an 
evil  spirit.)  and  take  up  her  own  abode  in  the  humble  resi- 
dence of  the  poor  and  the  oppressed,  shedding  contentment 
and  joy  around  in  abundance.     It  is,  in  such  a  case,  that  the 


232  THE    CONSOLATIONS   OF 

lips  move  with  delight  in  the  praises  of  redeeming  love.  The 
consolations  of  religion  are  to  the  spirit  as  marrow  to  the 
bones.     The  soul  is  satisfied. 

Verse  6.  Whe?i  I  remember  thee  on  my  hed^  and  meditate 
on  thee  in  the  night-watches :  At  such  time,  the  soul,  satis- 
fied with  the  goodness  of  God,  is  prepared  for  prayer  and 
praise. 

The  active  poivers  of  our  minds  are  more  influential,  in  mov- 
ing the  will,  and  in  fixing  our  choice,  than  are  outward  objects. 
Indeed,  external  motives  cannot  produce  volition  otherwise 
than  as  they  affect  our  moral  constitution :  their  strength  de- 
pends upon  the  manner  in  which  they  are  perceived  by  the 
understanding,  and  impressed  upon  the  heart.  We  are  influ- 
enced to  act,  in  all  cases,  accordingly  as  we  are  affected  by 
the  motives  presented  to  us.  By  the  grace  of  God,  the  soul 
is  affected  in  a  holy  manner  ;  for  by  the  power  of  the  Holy 
Ghost,  is  communicated  that  wisdom  or  spiritual  u?idersta7id- 
ing*  which  is  essential  to  the  formation  of  a  proper  estimate 
of  divine  things  ;  and  the  preparations  of  the  heart  in  man 
are  also  from  the  Lord.f  When,  of  course,  the  intellectual 
and  the  active  powers  are  under  this  holy  influence,  the 
thoughts  and  intents  become  religious.  The  association  of 
our  ideas  becomes  piously  affected,  and,  wheresoever  we  are, 
God  is  continually  present  with  us.  The  religious  man,  even 
upon  his  bed,  thinks  of  heaven  ;  and,  during  the  silent 
watches  of  the  night,  all  within  is  light  and  activity,  while 
the  soul,  abstracted  from  the  concerns  of  the  body,  and  from 
the  bustle  of  social  life,  is  left  to  enjoy  undisturbed  fellowship 
with  the  invisible  God.  When  wearied  with  the  toils  of  the 
day,  the  spiritually-minded  man  seeks  rest  and  repose :  when 
he  retires  from  those  vexations  which  are  so  frequently  occa- 
sioned by  the  temptations  of  this  present  evil  world,  and  looks 
up  to  him  who  giveth  sleep  to  his  beloved  :  after  pouring  out 
the  complaints  of  his  troubled  spirit,  in  penitential  prayers, 
into  the  affectionate  bosom  of  that  friend,  who,  touched  with 
the  feelings  of  our  infirmities,  sticketh  closer  than  a  brother : 
then  meditations  of  God  are  both  sweet  and  abundant ;  the 
soul  is  nourished  and  invigorated ;  and  it  is  filled  with  se- 
rene delight,  in  which  no  stranger  to  godliness  can  possibly 
participate. 

Verse  7.  Because  thou  hast  been  my  help,  therefore  in  the 
shadorv  of  thy  toings  will  I  rejoice. 

God  is  "  the  help"  of  his  people — therefore  they  rejoice  m 
♦  Col.  i.  9.  t  Prov.  xvi.  1. 


TRUE   RELIGION,  233 

him  :  and  a  sense  of  the  divine  assistance  makes  the  believer's 
joy  to  increase  at  all  times,  whether  in  his  bed  or  at  work, 
by  night  or  by  day. 

Christians  are  "  aided''  by  the  Lord,  in  their  tem'poral  estate. 
By  his  providence,  they  are  upheld  in  being  ;  they  are  fur- 
nished with  the  necessaries  and  the  comforts  of  life  ;  they  are 
protected  from  danger  ;  supported  under  trials  ;  and  rendered 
useful  members  of  society,  until  the  purpose  of  life  is  accom- 
plished, and  death  is  directed  to  set  the  spirit  free  from  its 
prison  and  its  chains,  that  it  may  enter  upon  the  possession 
of  an  everlasting  inheritance.  Christians  are  also  aided  of 
the  Lord  in  their  spiritual  estate.  It  is  he  who  provided  a 
Redeemer  ;  who  appointed  the  ordinances  of  the  new  cove- 
nant ;  and  who  communicates  the  Holy  Spirit,  in  order  to 
apply  the  benefits  of  redemption  by  means  of  outward  ordi- 
nances. He  administers  assistance  according  to  our  need. 
In  youth  and  in  old  age,  he  is  the  support  of  our  piety.  In 
times  of  peril  and  persecution  ;  in  times  of  error  and  declen 
sion  ;  in  times  of  revival  and  exertion  ;  during  conversation 
w^ith  private  Christians  ;  when  waiting  upon  him  in  the  or 
dinary  exercises  of  devotion  ;  and  at  the  holy  table  of  the 
communion  of  saints,  in  the  celebration  of  the  Lord's  supper, 
God  is  our  help  :  therefore  let  us  rejoice  in  the  shadow  of  hi» 
ivitigs. 

Wings  are  those  feathered  members  of  the  fowls,  where- 
with they  fly  through  the  air,  and  protect  their  young.  The 
Saviour  compares  with  these  the  protection  which  he  himself 
yields  to  his  peculiar  people.  O  Jerusalem.,  Jerusalem.,  hmo 
often  would  I  have  gathered  thee.,  as  a  hen  gather eth  her  chickens 
under  her  wings*  The  fine  idea  suggested  by  this  humble 
object,  is  not  lost  upon  the  saints.  When  the  Almighty  is 
pleased  to  compare  the  benefits  of  his  love  for  men,  to  the 
shelter  which  the  tender  dam  affords  her  little  fluttering 
family,  it  is  our  business,  from  the  same  simple  fact,  to  draw 
an  additional  motive  for  rejoicing  in  him.  He  is  the  Sun  of 
righteousness  arising  ivith  healing  in  his  icings.]  He  shall 
cover  thee  with  his  feathers.,  and  under  his  xoings  shalt  thou 
trust.X 

Encouraged  by  the  promise  of  protection,  the  saints  pre- 
sent their  petitions  to  God,  Hidx  me  under  the  shadow  of  thy 
loings^  from  the  loicked  that  oppress  me.,  from  my  deadly  enemies^ 
who  compass  me  about. ^     They  truly  are  safe  who  have  fled  to 

*Matt.  xxiii.  37,  tMal.  iv.  2. 

}  Psalm  xci.  4.  §  Psalm  xvii.  8,  9. 

20* 


234  THE    CONSOLATIONS    OF 

this  refuge.  If  the  Father  of  eternity,  who  stretcheth  out  the 
heavens  as  a  curtain,  spread  around  us  the  wings  of  his  own 
almighty  love,  we  shall  have  cause  to  rejoice,  whatever  may 
have  been  the  sacrifices  of  worldly  ease,  of  comfort,  of  con- 
nexions, and  of  property,  that  the  interests  of  true  religion  re- 
quired at  our  hands.  The  words  of  a  virtuous  Israelite, 
Boaz  the  son  of  Salmon,  to  the  pious  Moabitess,  furnish  a 
satisfactory  evidence  of  this  encouraging  truth.  "  Thou  hast 
left  thy  father  and  thy  mother,  and  the  land  of  thy  nativit}^, 
and  art  come  unto  a  people  which  thou  knewest  not  hereto- 
fore. The  Lord  recompense  thy  work,  and  a  full  reward  be 
given  thee  of  the  Lord  God  of  Isvael,  under  ivhose  ivings  thou 
art  come  to  trust P* 

The  meaning  of  the  expression,  "  rejoice  under  the  shadoio 
of  his  umigs"  is  this.  Enjoying  the  shelter  and  the  refresh- 
ment, provided  for  those  over  whom  the  divine  perfections 
are  providentially  exercised,  there  is  cause  of  joy  ;  and  as  this 
is  the  case  with  all  Christians,  they  all  have,  with  the  life 
and  power  of  personal  religion,  both  safety  and  comfort. 
Having  thus  explained  my  text,  I  proceed  to  show, 


II. 


THE    CONSOLATIONS    OF    TRUE   RELIGION. 


There  is  danger,  in  treating  of  the  comforts  of  the  gospel, 
lest  sinners  should  be  encouraged  to  expect  them  without 
having  fled  for  safety  under  the  wings  of  the  Lord  their  Re- 
deemer :  and  there  is  some  reason  to  fear  too,  that  the  mere 
love  of  pleasure  may  induce  unsanctified  sinners  to  seek  re- 
ligion for  the  sake  of  the  comfort  which  it  is  supposed  to 
yield.  When  we  perceive  the  ignorant  and  the  immoral,  the 
superstitious  and  the  fanatic,  exhilarated  by  spurious  devotion  ; 
and  hear  them  boasting  of  their  mental  satisfaction,  as  proof 
of  their  own  goodness,  and  the  goodness  of  their  principles 
and  practice,  we  cannot  but  lament  the  deceitfulness  of  the 
human  heart,  and  feel  the  necessity  of  divine  assistance  in  all 
our  ways.  If  any  should  value  religion  only  for  the  sake  of 
its  pleasures,  that  man's  religion  is  vain.  Those  persons, 
who  designedly  neglect  any  part  of  the  divine  law  ;  who 
despise  any  of  the  statutes  or  positive  institutions  of  religion  ; 
who  hear  the  word,  and  read  the'  bible,  only  for  the  sake  of 
finding  comfort,  are  certainly  far  from  being  actuated  by  the 
spirit  of  faith  and  holiness.  We  absolutely  protest  against 
that  religious  comfort  which  is  of  immoral  tendency,  or  which 
*Ruthii.  11,12. 


TRUE    RELIGION.  235 

is  consistent  with  opposition  to  sound  doctrine :  We  protest 
against  that  miserable,  and  soul-ruining  selfishness,  which 
makes  immediate  gratification  of  feeling  the  principal  object 
of  pursuit  in  the  Christian  life.  We  must,  in  respect  of  men- 
tal pleasure,  as  well  as  in  respect  of  the  supply  of  bodily- 
wants,  urge  continually,  the  Christian  rule,  seek  first  the  king- 
dom of  God,  ajul  his  righteousness  ;  and  all  these  things  shall 
be  added  unto  you.'^ 

The  great  business  of  life,  is  to  glorify  God,  according  to 
his  will  revealed  in  the  Christian  scriptures.  Thus  we  shall 
receive  from  him,  the  measure  of  comfort  which  wisdom  sees 
meet  to  bestow.  While,  nevertheless,  we  disapprove  of 
making  subjective  enjoyment  the  ultimate  end  of  your  exer- 
tions in  Christianity  ;  while  we  require  you  to  hear,  to  read, 
to  meditate,  and  to  pray  for  your  increase  in  holiness,  and 
usefulness  ;  while  we  exhort  you  to  understand,  that  you  may 
defend,  the  doctrines  and  ordinances  of  the  church  of  God  ; 
w^hile  we  consider  these  of  more  importance  than  any  degree 
of  pleasurable  feeling,  of  which  your  mind  is  susceptible,  we 
bless  the  Lord,  who  in  wisdom  and  mercy,  made  the  path 
of  Christian  duty,  to  be  the  path  of  enjoyment.  Wisdom's 
ways  oAt  ways  of  pleasantness^  and  all  her  paths  are  peace. 
She  is  a  tree  of  life  to  them  that  lay  hold  upon  her :  and  happy 
is  every  one  that  retaineth  her.\ 

Far  be  it  from  me,  my  Christian  brethren,  to  undervalue 
the  consolations  of  the  Holy  Ghost.  The  carnal,  selfish  plea- 
sure of  religionists,  for  which  they  sacrifice  faithfulness  to 
God,  and  the  best  interests  of  their  own  souls,  and  the  souls 
of  others,  is  not  to  be  compared  to  that  delight  which 
heaven  imparts  to  those  who  suffer  loss  for  Christ,  and  "  en- 
dure all  things  for  the  elect's  sake,  that  they  may  also  obtain 
the  salvation  which  is  in  Christ  Jesus,  with  eternal  glory."  J 
Novices,  who  have  zeal  without  knowledge,  may  despise  con- 
solations which  they  never  received  ;  and  carnal  minds,  with- 
out holiness,  may  rejoice  in  pleasures  which  are  sensual  or 
fanciful :  but  the  sanctified  soul  will  never  esteem  as  ignoble, 
the  fellowship  of  the  Comforter  ;  nor  become  unfaithful  and 
indolent  under  the  exhilarating  influence  of  those  spiced 
wines  which  go  down  sweetly,  causing  the  lips  of  those  that 
are  asleep,  to  speak. ^  I  am  confident,  that  Jehovah,  who 
kindled,  with  celestial  fire,  a  desire  of  happiness  in  every 
renovated  heart,  hath  consecrated  religious  consolation  ;  and 

*  Matt.  vi.  33.  t  Prov.  iii.  17,  18. 

J  2  Tim.  ii.  10.  §  Song  vii.  9. 


236  THE    CONSOLATIONS   OF 

that  believers  appreciate  the  blessing.  It  is  our  Lord  that 
said  before  he  left  the  world,  I  unll  not  leave  you  comfortless* 
Let  us  say  unto  him,  who  is  now  on  high,  in  the  multitude 
of  my  thoughts  within  me,  thy  comforts  delight  7ny  soul.  "  Be- 
cause thou  hast  been  my  help,  therefore,  in  the  shadow  of  thy 
wings  will  I  rejoice.'''' \ 

TRUE   RELIGION    IS    THE    BEST    SOURCE    OF    COMFORT, 

It  removes  from  our  minds  the  principal  causes  of  grief 
and  pain — It  supports  us  under  those  cares  which  neces- 
sarily remain — It  spreads  out  for  our  contemplation,  the  most 
excellent  objects — It  affects  the  heart  with  the  purest  love — 
It  gives  assurance  that  we  are  beloved  by  the  best  of  beings 
— And,  finally,  it  inspires  with  the  hope  of  future  glory  in 
heaven  without  intermission,  and  without  end. 

When  I  shall  have  explained  these  six  assertions,  I  shall 
bring  this  discourse  to  a  close.  It  will  then  have  appeared  to  all 
my  hearers,  that  if  religion  be  represented  as  gloomy  and  joy- 
less, she  is  in  fact  of  a  very  different  character.  "  She  is 
more  precious  than  rubies,  and  all  the  things  thou  canst  de- 
sire, are  not  to  be  compared  unto  her.  Her  ways  are  ways 
of  pleasantness,  and  all  her  paths  are  peace." 

1.  By  true  religion,  we  are  delivered  from  the  principal 
causes  of  pain  and  grief. 

Sin  is  the  procuring  cause  of  all  the  sorrows  of  life.  So 
long  as  man  retained  his  primitive  innocence,  he  retained  the 
possession  of  every  enjoyment;  and  so  soon  as  man  is  made 
perfect  in  holiness,  sorrow  and  sighing  shall  flee  away.  By 
transgression,  we  have  provoked  our  God  ;  we  have  forfeited 
his  communion ;  we  have  incurred  his  anger  ;  and  have  be- 
come liable  to  all  the  miseries  of  the  present  life,  and  to  ruin, 
without  remedy,  in  the  invisible  world.  Your  iniquities  have 
separated  between  you  and  your  God,  and  your  sins  have  hid 
his  face  from  you.  The  guiU  of  sin  must  be  punished  by  the 
Judge.  The  pollution  of  sin  prevents  our  communion  with 
him  who  is  glorious  in  holiness:  "for  what  communion  hath 
light  with  darkness?  and  Avhat  concord  hath  Christ  with 
Belial  ?"  So  long  as  the  guilt  of  sin  remains  on  the  con- 
science, and  the  power  of  sin  reigns  over  the  heart,  man  is 
excluded  from  every  reasonable  enjoyment.  He  is  under  the 
curse:  and  if  he  dreams  of  personal  felicity,  either  in  this 
world  or  in  the  world  to  come,  while  continuing  in  the  state 
*  John  xiv.  18.  t  Psalm  xciv.  19. 


TRDE   RELIGION.  237 

of  sin,  he  shall  find  his  disappointment  wnen  he  awakes  to 
judgment  and  to  endless  punishment.  The  Judge  of  all  the 
earth  shall  do  right;  and  he  icill  in  no  ivise  clear  the  guilt?/. 

Insensibility  to  this  condition  does  not  alter  its  nature,  al- 
though it  suspends  for  a  time  the  feelings  of  pain  and  sor- 
row. Stupidity  is  no  source  of  enjoyment  to  the  intelligent 
creature.  The  obduracy  of  the  impenitent  will  not  suffice  to 
protect  them  against  the  wrath  of  heaven  ;  nor  will  their  ne- 
glect of  warnings  deliver  them  from  the  danger  of  eternal 
burnings.  Go  on,  you  thoughtless  gospel-despiser  !  go,  and 
prosper  in  your  own  evil  ways,  until  that  body  shall  become 
infirm  with  age,  or  it  rapidly  sink,  by  sudden  death,  into 
the  dust  from  whence  it  came.  Your  thoughtlessness 
does  not  arrest  the  flight  of  time,  nor  retard  the  approach  of 
old  age.  Your  insensibility  does  not  prevent  the  operations 
of  God's  power,  nor  suspend  the  administrations  of  his  justice. 
Let  your  joyless  days  pass  on  to  an  end ;  for  that  end  is  un- 
mingled  wrath.  The  flames  of  Tophet,  shining  high  to  the 
glory  of  divine  justice,  will  bring  the  most  obdurate  to  a  sense 
of  misery  without  remedy.  '•  There  shall  be  weeping,  and 
wailing,  and  gnashing  of  teeth,  where  the  worm  dieth  not, 
and  the  fire  is  not  quenched." 

You,  who  pay  attention  to  serious  subjects,  will  understand 
me  when  I  repeat  the  assertion,  by  true  religion  we  are  de- 
livered from  the  principal  causes  of  grief, — delivered  from  the 
guilt  of  sin,  and  the  dominion  of  sin,  from  doubts,  and  fears, 
and  unsanctified  passions. 

Mental  anguish  is  more  distressing  than  bodily  torture. 
The  tD0U7ided  spirit  ^c ho  can  bear  ?  A  sense  of  guilt  is,  of 
course,  painful  in  the  extreme  ;  and  in  proportion  to  the 
pain,  is  the  joy  resulting  from  a  sense  of  pardon.  When  we 
realize  our  justification,  then  have  we  peace  with  God.  Let 
the  guilt  of  sin  be  removed  ;  let  the  power  of  sin  be  de- 
stroyed, and  the  effect  of  divine  grace  is  health  and  joy  to 
the  troubled  spirit.  Purge  me  with  hi/ssop,  and  I  shall  be 
clean ;  wash  me,  and  I  shall  be  whiter  than  snow.  Make  me 
to  hear  joy  and  gladness ;  that  the  bones  which  thou  hast 
broken  may  rejoice.  Restore  unto  me  the  joy  of  thy  salva- 
tion.* 

A  state  of  doubt  is  uniformly  a  state  of  uneasiness  ;  and 

in  proportion  to  the  sense  which  we  have  of  the  urgency  and 

the  importance  of  the  subject  under   deliberation,  indecision 

of  mind  respecting  it,  becomes  painful  to  the  heart.     Halting 

♦  Psalm  li.  7,  12. 


238  THE    CONSOLATIONS   OF 

between  two  opinions^  is  never  a  desirable  condition ;  it  is  still 
more  disagreeable  to  be-  at  a  loss  to  know  what  to  do ;  but, 
when  eternal  interests  are  at  stake,  and  the  anxious  soul  is 
uncertain  of  the  event,  it  must  be  unhappy.  True  religion 
is  the  soul's  relief  from  such  perplexity.  Thereby  the  truth 
is  brought  home  with  power  to  the  heart ;  light  is  poured  out 
upon  our  path  ;  and  our  personal  safety  from  punishment, 
and  our  acceptance  with  God  for  celestial  happiness,  made 
manifest.  The  secret  of  the  Lord  is  with  them  that  fear  him : 
and  he  will  shoio  them  his  covenant*  Those  religious  men 
who  are,  at  any  time,  in  heaviness  through  manifold  tempta- 
tions, receive  deliverance  from  their  Redeemer — luhoni  hav- 
ing not  seen^  ye  love ;  in  whom^  though  now  you  see  him  not, 
yet  believing,  ye  rejoice  with  joy  unspeakable  and  full  of 
glory. \ 

True  religion  does  not  secure,  for  the  transgressor,  exemp- 
tion from  future  punishment,  without,  at  the  same  time,  com- 
municating an  influence  which  destroys  the  dominion  of  sin 
over  the  soul ;  and  which  will  eventually  prepare  the  whole 
man  for  an  introduction  into  the  company  of  the  pure  in  hea- 
ven. The  consolations  of  religion  are  in  themselves  pure, 
and  the  whole  tendency,  as  well  as  design  of  Christian  com- 
fort, is  the  promotion  of  holiness  of  life.  Whatever  mistakes 
men  of  no  religion  commit  upon  this  subject ;  although  they 
are  often  successful,  in  separating,  in  their  own  fancy,  devo- 
tional pleasures  from  growth  in  grace,  yet  they  shall  never 
have  it  in  their  power,  in  fact,  to  separate  the  joys  of  faith, 
from  the  pursuits  of  holiness.  These  are  connected  in  the 
purpose  of  God,  and  in  the  administrations  of  the  covenant: 
they  are  connected  in  the  word  of  God,  and  in  the  experience 
of  the  saints.  Though  it  sometimes  comes  to  pass,  in  God's 
good  providence,  that  pious  men  are  disconsolate  ;  it  is  never 
the  case,  that  consolation  gives  encouragement  to  continuance 
in  sin.  On  the  contrary,  one  of  the  chief  instances  in  which 
Christian  joy  appears,  is  deliverance  from  temptation.  "  He 
that  ruleth  his  spirit,  is  better  than  he  that  taketh  a  city:"  and 
so,  when  a  good  man  obtains  a  victory  over  his  own  passions, 
he  has,  through  grace,  reason  to  rejoice. 

The  troubles  of  life  are,  in  a  great  degree,  dependent,  for 
the  pain  which  accompanies  them,  upon  the  state  of  our  own 
minds.  Morbid  sensibility  increases  every  real  evil,  and 
imagines  evils  which  never  existed.  Hasty  passions  lead  to 
rash  opinions  and  actions  :  strong  and  lasting  passions  impel 
*  Ps.  XXV.  14.  1 1  Pet.  i.  8. 


TRUE   RELIGION.  239 

to  improper  conclusions  in  reasoning,  and  to  persevering  ob- 
stinacy in  error  and  vice.  Both  these  are  occasions  of  increas- 
ing the  torments  of  unavoidable  afflictions, — of  multiplying 
greatly  the  toils  and  sorrows  of  adversity.  But  to  whom  shall 
we  go  for  a  remedy  ?  What  power  can  curb  the  human  appe- 
tites, or  sanctify  the  passions  ?  God  our  Maker  is  oar  Re- 
deemer and  our  sanctifier.  "  Christ  also  hath  loved  us,  and 
hath  given  himself  for  us,  an  offering  and  a  sacrifice  to  God, 
for  a  sweet-smelling  savour — even  as  Christ  also  loved  the 
church,  and  gave  himself  for  it ;  that  he  might  sanctify  and 
cleanse  it  with  the  washing  of  water  by  the  word  ;  that  he 
might  present  it  to  himself  a  glorious  church,  not  having  spot, 
or  wrinkle,  or  any  such  thing ;  but  that  it  should  be  holy, 
and  without  blemish."* 

You  will,  therefore,  brethren,  perceive,  that  true  religion 
is  a  corrective  of  our  doubts  and  our  fears  ;  that  it  restrains 
and  sanctifies  all  our  passions  ;  that,  by  it  we  are  delivered 
from  the  reigning  power  of  sin,  and  from  the  condemnation 
which  our  transgressions  merit ;  and  you  will  perceive,  of 
course,  that  the  Christian,  in  receiving  and  reviewing  these 
benefits,  has  cause  of  joy  in  the  God  of  his  salvation. 

2.  Religion  is  a  source  of  consolation,  because  it  affords 
support  to  the  Christian  under  all  the  afflictions  which  he 
must  suffer  in  life. 

We  have  shown  already,  that  it  removes  the  principal 
causes  of  grief — the  guilt  and  dominion  of  sin  ;  and  so  far  as 
it  prevails  over  our  innate  corruptions,  that  it  also  corrects 
our  doubts,  fears,  and  unsanctified  emotions  and  passions. 
There  are,  notwithstanding,  many  troubles  incident  to  the 
saints,  while  they  pass  along,  as  pilgrims,  through  this  vale 
of  tears.  "  Many,"  said  the  persecuted  Psalmist  of  Israel, 
when  driven  away  by  Abimelech,  from  the  place  in  which 
he  sought  protection,  "  many  are  the  afflictions  of  the  righ- 
teous." "  We  must,  through  much  tribulation,  enter  into 
the  kingdom  of  God,"  is  the  assertion  of  Paul  and  Barnabas 
to  the  primitive  Christians.  Nay,  our  Saviour  himself  assured 
his  disciples,  both  of  the  unavoidable  evil,  and  the  only  ade- 
quate remedy.  "  In  the  world  ye  shall  have  tribulation  :  be 
of  good  cheer,  I  have  overcome  the  world."! 

It  is  perfectly  obvious,  that  no  Christian  has  a  right  to  ex- 
pect entire  exemption  from  the  common  calamities  of  the 
present  world,  so  long  as  he  continues  to  live  among  its  in- 
*  Eph.  V.  2.— XXV.  27. 
t  Psalm  XXXV.  19.    Acts  xiv,  23.    John  xvi.  33. 


240  THE   CONSOLATIONS   OF 

habitants  ;  but  we  all  have  a  right  to  expect  divine  support 
under  our  several  burdens.  This  sentiment  is  unequivocally- 
uttered  by  the  apostle  Paul,  in  his  first  letter  to  the  Corinthi- 
ans. "  There  hath  no  temptation  taken  you,  but  such  as  is 
common  to  man  :  but  God  is  faithful,  who  will  not  suffer  you 
to  be  tempted  above  that  ye  are  able ;  but  will,  with  the  temp- 
tation, also  make  a  way  to  escape,  that  ye  may  be  able  to  bear 
it."*  The  writer  had  experience  of  this  truth,  in  his  own 
personal  trials.  In  answer  to  repeated  prayers,  for  the  re- 
moval of  the  thorn  in  the  jiesh  which  troubled  him,  the  reply 
of  his  God  to  this  inspired  man  is  remarkable.  The  prayer 
is  heard,  the  request  is  refused,  support  is  promised,  and 
granted,  and  the  apostle  is  satisfied :  yea,  he  glories  in  the  ad- 
vantages of  his  religion.  "  For  this  thing,  I  besought  the 
Lord  thrice^  that  it  might  depart  from  me.  And  he  said 
unto  me,  my  grace  is  sufficient  for  thee  ;  for  my  strength 
is  made  perfect  in  weakness.  Most  gladly,  therefore,  will  I 
rather  glory  in  my  infirmities,  that  the  power  of  Christ  may 
rest  upon  me."t 

Afflictions  of  any  kind,  spring  not  from  the  dust :  neither 
do  they  come  by  chance  without  the  hand  of  Providence. 
He  who  numbers  the  hairs  of  our  heads,  and  without  whose 
permission,  a  sparrow  cannot  fall  to  the  ground,  distributes 
affliction  around,  and  apportions  his  own  share  to  every  one 
of  his  disciples.  To  complain  of  their  pains,  they  have  of 
course  no  right ;  because,  God  hath  inflicted  the  blow.  He 
is  Sovereign,  and  he  is  just :  who  then  can  find  fault  ? 
Christians  certainly,  have  no  reason  to  complain  of  his  admin- 
istrations ;  for  all  things  shall  work  together  for  their  good, 
who  are  called  according  to  his  purpose.  Although  7?ia7i  is 
born  unto  trouble,  as  the  sparks  Jiy  upwards,  yet  all  these 
troubles  are  under  the  direction  of  wisdom  and  goodness. 
They  are  sent  by  the  Governor  of  the  world  to  communities 

*  1  Cor.  X.  13.  +  2  Cor.  xii.  7—9. 

The  "  thorn  in  the  flesh,"  (7Ko\o\p  m  aapKi,  is  a  subject,  upon  which  the 
ingenuity  of  commentators  has  been  sufficiently  exercised.  There  is 
scarcely  a  disease,  or  a  crime,  or  a  temptation,  to  which  it  has  not  been 
appUed.  Every  one,  anxious  to  have  Paul  for  a  companion  in  personal 
infirmity,  endeavours  to  show  that  his  peculiar  failing  resembles  the 
Apostle's  thorn  in  the  flesh.  It  is  sufficient,  however,  for  us  to  know 
what  has  been  revealed.  The  affliction  was  great — It  came  in  the  provi- 
dence of  God — Satan  gave  it  point — Paul  repeatedly  sought  the  removal 
of  it — His  prayer  was  not  granted ;  for  the  affliction  continued — It 
taught  him  humiUty — It  was  the  occasion  of  his  receiving  more  Christian 
strength  and  consolation — And  in  it,  at  last,  the  apostle  rejoices,  as  the 
means  of  glorifying  God  his  Redeemer. 


TRUE   RELIGION.  241 

or  individuals,  sometimes  to  punish,  and  sometimes  to  prevent 
transgressions.  The  man  of  piety  enjoys  Christian  consola- 
tion under  afHictions  ;  because  he  is  taught  to  see  their  use 
and  their  end.  They  last  but  for  a  moment^  compared  with, 
the  duration  of  the  soul  with  God,  and  they  work  out  for 
us,  by  the  blessing  of  heaven,  a  far  more  exceeding^  and 
eternal  weight  of  glory. 

Your  sorrows.  Christians,  are  merited  ;  therefore,  let  no 
complaint  escape  your  lips :  they  are  administered  by  your 
heavenly  Father  •  be  therefore  still,  and  know  that  he  is  God. 
He  does  not  afflict  willingly  ;  be  humbled  on  account  of  your 
sins  :  He  is  both  just  and  merciful  in  what  he  doeth ;  be 
therefore  resigned  to  his  dispensations.  The  chastisements 
which  he  inflicts,  are  profitable  for  your  correction,  that  you 
may  become  partakers  of  his  holiness:  tkey  serve  to  try  your 
graces,  and  so  enable  you  to  ascertain  the  measure  of  your 
faith  and  your  patience,  of  your  benevolence  and  persev^er- 
ance:  they  serve  to  produce  evangelical  contrition,  the  broken 
spirit,  which  is  to  God  a  pleasing  sacrifice  :  they  teach  us  the 
vanity  of  ail  earthly  enjoyments ;  they  wean  the  affections 
from  the  things  wdiich  are  seen,  and  direct  our  hopes  to  him 
that  is  on  high,  where  our  true  treasure  is  laid  up  in  perfect 
safety:  they  make  us  to  feel  our  dependence  upon  the  provi- 
dence and  the  grace  of  God  :  and  they  serve  to  display,  in  a 
remarkable  manner,  the  glory  of  his  power  and  goodness  in 
our  support  and  comfort.  His  fellowship  is  our  joy  in  the 
midst  of  trouble.  He  strengthens  the  intellect  for  rational  re- 
flections upon  our  own  condition.  He  directs  the  desires  of 
the  soul  to  other  objects  less  mournful,  but  full  of  improve- 
ment and  comfort.  He  increases  faith  to  full  assurance  ;  he 
removes  the  vail,  he  reveals  his  countenance,  he  speaks  peace, 
and  extends  his  hand  for  help.  For  which  cause  ice  faint  not ; 
but  though  our  outward  mmi  yerish^  yet  the  inicard  man  is  re- 
newed day  by  day.  "  I  saw  the  tents  of  Cushan  in  affliction, 
and  the  curtains  of  the  land  of  Midian  did  tremble.  And  I 
trembled  in  myself,  that  I  might  rest  in  the  day  of  trouble  ; 
yet  I  wfll  rejoice  in  the  Lord,  I  will  joy  in  the  Gt^d  of  my 
salvation.  The  Lord  God  is  my  strength,  and  he  will  make 
me  to  walk  upon  mine  high  places.  Most  gladly,  therefore, 
will  I  glory  in  mine  infirmities,  that  the  power  of  Christ  may 
rest  upon  me."* 

3.  Christianity  is  a  source  of  joy  and  consolation,  inas- 

♦  2  Cor.  iv.  16.    Habak.  iii.  7,  19.    2  Cor.  xii,  9. 
21 


242  THE   CONSOLATIONS    OF 

much  as  it  furnishes  the  best  view  of  the  most  agreeable  and 
glorious  objects  in  the  universe. 

The  exercise  of  our  speculative  powers  is  one  of  the 
sources  of  our  felicity.  It  serves  to  show  the  wisdom  and 
goodness  of  God  in  the  constitution  of  human  nature,  that  the 
mere  contemplation  of  his  works,  without  any  other  property 
in  them,  is  capable  of  yielding  delight.  Every  man,  how- 
ever uncultivated  his  taste,  takes  pleasure  in  beholding  the 
"beauty,  the  order,  and  the  magnificence  of  the  plains,  and  the 
valleys,  and  the  streams,  and  the  mountains,  with  all  their 
several  productions.  Works  of  human  art,  also,  furnish  a 
rich  variety  of  interesting  objects  ;  and  our  knowledge  of 
them  is  of  course,  one  of  the  means  of  enjoyment  in  life. 
The  pursuits  of  elegant  literature,  the  study  of  the  fine  arts, 
and  the  more  severe  investigations  of  science,  are  known  to 
be  sources  of  high  delight  to  their  respective  votaries.  They 
afford  exercise  and  improvement  to  the  intellectual  powers  of 
the  mind.  Natural  scenery  furnishes  innocent  pleasure  and 
healthful  recreation  for  our  senses  ;  and  the  resolution  of  a 
mathematical  problem,  has  been  known  to  communicate  a  joy 
bordering  upon  ecstacy. 

These  facts,  supported  by  the  observation  and  experience 
of  ages,  justify  the  introduction  of  speculative  enjoyments 
among  the  ingredients  of  perfect  felicity.  It  remains  to  show, 
that  religion  improves  and  satisfies  this  part  of  the  moral 
constitution  of  man,  and  is,  of  course,  the  system  of  consola- 
tion, which  it  is  said  to  be. 

The  man  of  piety,  stands,  at  least,  upon  equally  high  and 
safe  ground  with  others  of  similar  natural  or  acquired  en- 
dowments ;  and  he  has,  moreover,  peculiar  advantages,  for 
deriving  happiness  from  the  contemplation  of  the  works  of 
God.  Moral  beauty  is  confessedly  more  engaging,  than  the 
qualities  of  lifeless  objects.  The  orator  and  the  poet,  and  the 
very  peasant,  acting  as  the  child  of  nature,  are  so  sensible  ot 
this,  that  when  they  speak  of  rural  scenery,  they  personify 
every  object,  and  clothe  with  imaginary  life,  the  plants  and 
the  hills  which  they  describe  ;  or  at  least,  connect  them  with 
living  beings,  to  enhance  their  value.  The  man  of  piety, 
like  the  king  of  Israel,  in  the  i04th  psalm,  contemplates  these 
objects  as  the  works  of  God  ;  sees  in  them  continually  a 
display  of  wisdom,  of  power,  and  of  goodness  supreme; 
and  finds  Jehovah  constantly  present  in  every  portion  of  the 
universe. 

He,  besides,  hath  learned,  in  the  Christian  school  of  educa- 


TRUE   RELIGIOxV.  S43 

tion,  that  all  parts  of  creation  are  under  a  constant  superin- 
tending Providence ;  and  that  the  whole  divine  government 
is  put  ?n  the  hands  of  the  Son  of  man  to  be  administered  for 
the  welfare  of  his  redeemed.  He  takes  an  interest  in  the 
concerns  of  the  universe,  which  prompts  him  to  seek  its  wel- 
fare, and  to  join  as  a  worker  in  the  service  of  his  God,  for 
the  promotion  of  the  good  order  and  the  happiness  of  the 
creation.  He  is  assured  that  the  whole  is  in  a  sense  his 
own,  so  far  as  is  necessary  for  his  welfare,  both  in  time  and 
through  eternity.  It  is  not  the  poet's  fancy,  but  the  word  of 
God,  that  affirms,  all  things  are  yours. 

He,  moreover,  contemplates  more  interesting  objects  than 
the  whole  \vorld,  even  in  this  peculiar  point  of  view.  He  is 
"  come  unto  mount  Zion,  and  unto  the  city  of  the  living  God, 
the  heavenly  Jerusalem,  and  to  an  innumerable  company  of 
angels,  to  the  general  assembly  and  church  of  the  first  born, 
whose  names  are  written  in  heaven,  and  to  God  the  Judge 
of  all,  and  to  the  spirits  of  just  men  made  perfect,  and  to 
Jesus  the  mediator  of  the  new  covenant,  and  to  the  blood  of 
sprinkling,  that  speaketh  better  things  than  that  of  Abel."* 
With  suc1i  objects  before  him  and  around  him,  he  feels  him- 
self in  company,  to  which  the  world  yields  no  parallel.  ^  A 
corresponding  elevation  of  thought,  and  of  sentiments,  raises 
up  the  mind  itself  to  a  sublimity  of  conception,  and  a  suscep- 
tibility of  enjoyment,  and  to  an  extent  of  delight  which  far 
surpasses  the  pleasures  of  the  present  evil  world.  His  rea- 
son is  improved,  his  faith  is  invigorated,  his  hopes  are  con- 
firmed, his  consolations  are  abundant.     It  is  enough. 

Brethren,  compare  the  objective  delights  of  the  sarictuary 
with  those  of  the  men  of  the  world  under  the  best  possible  ad- 
vantages, and  you  cannot  fail,  in  making  up  the  estimate,  to  ac- 
knowledge the  vast  superiority  of  the  joys  of  religion.  With 
you,  who  give  all  your  attention  to  the  things  which  are  seen, 
we  can  occasionally  dwell,  until  we  have  discovered  all  that 
is  revealed  to  you.  We  pursue  with  you,  the  path  of  letters  ; 
we  engage  with  you,  with  equal  ardour,  in  the  study  of  philo- 
sophy^ we  catch  fire  from  the  poet  and  the  orator;  we  be- 
hold with  awe,  the  revolutions  of  those  worlds  which  Omnip- 
otence hath  fixed  in  the  boundless  expanse  over  our  heads ; 
and  we  feelingly  trace  the  changes  of  enapire  on  earth  in  all 
their  causes  and  consequences :  we  admire  the  historian  of 
ages  which  are  gone,  and  listen  to  the  story  of  more  modern 
date :  at  the  present  moment,  we  pursue  the  warrior  with  his 
*  Heb.  xu.  22—24. 


244  THE   CONSOLATIONS   OF 

shining  steel,  and  hear  the  stroke  of  battle.  The  schemes  of 
the  courtier,  and  the  policy  of  the  statesman,  occupy,  at  times, 
a  part  of  our  thoughts  :  but  we  chiefly  look  up  to  that  hand 
which  directs  the  thunderbolt ;  which  tosses  about  the  whirl- 
wind ;  which  makes  confusion  and  darkness  minister  to  the 
light  and  the  order  of  the  moral  world  ;  which  bears  up  the 
pillars  of  the  earth. 

The  Christian  contemplates  this  world  and  all  things  that 
are  therein,  as  destined  to  declare  the  glory  of  God,  and  to 
promote  the  interests  of  the  church  of  Christ:  by  faith,  he 
contemplates  objects  which  are  not  perceived  by  the  senses, 
nor  explored  by  the  reasoning  faculty  of  man.  Such  is  the 
testimony  of  inspiration.  Noiv  faith  is  the  substance  of  things 
hoped  for  ^  and  the  evidence  of  things  7iot  seen.  The  vision  of 
heaven,  with  all  its  never-ending  joys — of  God  the  Father, 
Son,  and  Holy  Ghost,  is  enjoyed  by  the  Christian  for  his 
comfort  in  this  life,  through  faith  in  Jesus  Christ.  We  be- 
held his  glory^i  the  glory  as  of  the  only  begotten  of  the  Father  : 
and  he  that  hath  seen  me^  hath  seen  the  Father.  By  faith, 
Moses  endured  as  seeing  him  who  is  invisible.  These  are  ob- 
jects which  could  not  have  been  discovered,  otherwise  than 
by  revelation.  It  is  no  part  of  the  wisdom  of  this  world  ;  but 
of  the  hidden  wisdom  which  God  ordained  before  the  world 
unto  our  glory.  "  As  it  is  written,  eye  hath  not  seen,  nor  ear 
heard,  neither  have  entered  into  the  heart  of  man,  the  things 
which  God  hath  prepared  for  them  that  love  him :  but  God 
hath  revealed  them  unto  us  by  his  Spirit."* 

It  is  moreover  to  be  remembered,  that  a  believing  viev^r  of 
these  glorious  objects  is  set  forth  by  the  apostle,  as  our  com- 
fort in  the  midst  of  afflictions;  and  therefore  ought  to  be  so 
described  in  a  discourse  on  the  consolations  of  the  gospel. 
For  ivhich  cause.,  we  faint  not :  while  ive  look  not  at  the  things 
which  are  seen.,  but  at  the  things  ichich  are  not  seen :  for  the 
things  which  are  seen  arc  te?7iporal^  but  the  things  ichich  are 
not  seen  are  eternal.  I  say,  brethren,  a  believing  view  of  these 
divine  things,  which  are  revealed  to  us  by  the  Spirit,  in 
order  to  distinguish  Christian  perceptio?!.,  from  the  ideas 
which  unrenewed  men  are  capable  of  forming  upon  the  same 
subject.  The  ungodly  are  competent  to  think  and  to  reason 
upon  every  fact  and  every  doctrine  brought  to  light  by  the 
sacred  Scriptures  ;  but  they  see  no  form  nor  comeliness  nor 
beauty  in  them  which  should  render  them  desirable.  They 
are  blind  to  the  excellency  of  celestial  objects.  The  natural 
*  1  Cor.  a.  6—10. 


TRUE   RELIGION.  243 

man  receiveih  not  the  things  of  the  Spirit  of  God ;  for  they 
are  foolishness  unto  him ;  neither  can  he  knoiv  them,  because 
they  are  spiritually  discerned ;  but  he  that  is  spiritual  jiidgeth 
all  things* 

In  the  Bible  we  have  many  striking  examples  of  men  who 
exercised  a  spiritual  understanding  of  divine  things.  One 
instance  may  now  suffice.  Paul  the  apostle  was  a  man  of 
mind,  and  a  scholar.  He  was  versed  in  the  philosophy  of 
the  celebrated  schools  of  Greece,  and  familiar  also  with  their 
poetry.  At  the  feet  of  Gamaliel  he  studied  theology,  and  en- 
tered into  the  most  minute  observances  of  pharisaical  tradi- 
tion, with  characteristic  ardour.  But  he  became  a  Christian : 
and  gave  this  testimony — "  Yea,  doubtless,  and  I  count  all 
things  but  loss  for  the  excellency  of  the  knowledge  of  Christ 
Jesus  my  Lord."t 

4.  Religion  affects  the  heart  with  sincere  love. 
The  Christian  law  prescribes  love  as  our  duty  both  towards 
God  and  towards  man.  The  Spirit  of  Christ  sheds  abroad 
in  our  hearts  the  love  of  God ;  and  we  do,  in  fact,  under  the 
influence  of  his  grace,  love  him  who  first  loved  us.  The  ex- 
perience of  divine  power  on  the  soul,  exciting  benevolent  affec- 
tions, and  regulating  them  in  their  exercise,  is  a  source  of 
exquisite  enjoyment ;  and,  therefore,  I  introduce  the  idea,  in 
treating  of  the  comforts  of  godliness.  It  is  not  my  purpose 
to  consider  this  tender  passion  in  its  general  nature,  or  in  its 
particular  relation  to  the  precepts  of  revealed  religion,  except 
so  far  as  may  be  necessary  to  show,  that,  without  the  exercise 
of  it,  a  great  part  of  our  felicity  must  be  cut  off,  and  that,  in 
the  very  exercise  of  it,  under  evangelical  influence,  indepen- 
dently of  all  calculations  upon  its  subsequent  effects,  the  mind 
has  great  satisfaction. 

Piety  is,  undoubtedly,  much  concerned  with  the  social  pro- 
pensities of  the  human  mind.  An  enlightened  understanding 
is,  indeed,  necessary  to  true  godliness  ;  and,  in  the  exercise 
of  a  spiritual  understanding  upon  divine  objects,  much  of  our 
happiness  consists.  Christianity,  nevertheless,  is  not  a  matter 
purely  of  intellection,  for  it  extends  to  the  whole  man  ;  and, 
in  the  renovation  of  our  mental  faculties,  it  is  inconceivable 
that  God  the  Holy  Spirit  should  neglect  entirely  the  finer 
feelings  of  the  soul.  To  every  man  who  has  a  heart,  it  is 
easy  t^o  prove,  that  love  is  a  delightful  emotion.  Cold  and 
comfortless  would  be  all  our  habitations  did  not  this  sun  of 
social  life  ray  down  its  light  and  its  joy.  It  is  the  solace  of 
♦  1  Cor.  u.  15.  t  Phil.  iu.  8. 

21* 


246  THE   CONSOLATIONS   OF 

the  connubial  state,  and  the  cement  of  every  happy  family. 
It  warms  the  heart  of  the  parent  when  he  embraces  the  child, 
and  its  pulsations  are  felt  by  the  son  when  he  exchanges  the 
salutation.  It  is  the  bond  of  pcrfcctivcss  among  the  saints  ;  and 
in  the  sound  speech  of  a  man  of  God,  it  is  as  cords  which 
draw  out  the  soul  towards  heaven,  and  bind  more  firmly  than 
the  bands  of  a  man. 

Like  every  other  passion  of  the  human  heart,  love  is  capa- 
ble of  being  excited,  in  an  improper  degree,  and  upon  unsuit- 
able objects.  When  thus  it  becomes  unruly  and  extravagant, 
it  is  a  source  of  pain  and  trouble :  for  it  is  strong  as  death, 
and  jealousy  is  cruel  as  the  grave,  the  coals  thereof  are  coals 
of  fire,  which  have  a  most  vehement  flame.  This  considera- 
tion does  not,  however,  militate  against  the  principle  of  my 
assertion.  Still  it  is  a  fact,  that  the  regular  exercise  of  tender 
affection  is  accompanied  with  pleasing  emotions.  It  is  stili 
true,  that  piety  tends  to  produce  and  to  cherish  such  exercise 
of  the  social  affections  of  man.  It  was  to  have  been  expected, 
in  the  present  depraved  state  of  the  moral  constitution,  that 
this,  as  well  as  other  passions,  should  often  prove  the  occasion 
of  uneasiness  :  and  experience  proves,  that  sometimes  it  pro- 
duces vexation,  and  sickness,  and  death  ;  but  these  instances, 
in  which  it  becomes  a  tormentor,  go  themselves  to  show  the 
necessity  of  placing  this  ardent  affection  under  the  direction 
of  piety.  Like  the  element  of  fire,  when  it  surpasses  its  prop- 
er limits,  it  becomes  a  raging  enemy  and  a  merciless  de- 
stroyer ;  but,  under  due  control,  it  not  only  ministers  to  our 
use,  but  is  also  essential  to  our  comfort. 

It  is  easy  to  show  that  personal  religion  includes  the  exer- 
cise of  love  to  God  and  to  man.  He  who  made  us  to  show 
forth  his  praise,  declares  both  the  necessity  of  loving  him.  to 
our  own  happiness,  and  the  certainty  that  all  the  redeemed 
shall  sincerely  love  him.  He  displays  the  amiableness  of  his 
own  attributes  to  our  hearts  as  the  proper  object  of  our  affec- 
tions, and  his  excellency  to  our  intellects  as  the  object  of  our 
highest  esteem :  and  he  sends  his  Holy  Spirit  to  teach  us  and 
to  change  us,  so  that,  destroying  the  aversion  to  his  holy  and 
glorious  perfections,  which  is  inherent  in  our  morally  de- 
praved constitution,  the  desire  of  our  souls  should  be  effectu- 
ally and  habitually  directed  to  his  own  name.  That  same 
moral  temperament,  including  both  a  spiritual  understanding 
and  a  spiritual  sensibility,  which  is  in  scripture  style  called 
sjpiritucil-mindcdness^  secures,  as  by  the  instinct  of  a  new  na- 
ture provided  for  this  express  purpose,  the  exercise  of  pure 


TRUE   RELIGION,  247 

regard  for  the  Lord  and  for  all  his  people.  Beloved,  let  us 
love  one  another  :  for  love  is  of  God  ;  and.  every  one  that  loveth 
is  born  of  God,  and  knoweth  God.  And  every  one  that  Loveth 
him  that  begat,  loveth  him  also  that  is  begotten  of  him. 

The  love  which  the  divine  law  prescribes,  which  the  gospel 
of  the  grace  of  God  proposes  and  cherishes,  which  the  Holy- 
Ghost  communicates,  and  which  the  spiritually-minded  man 
exercises,  is  a  principle  of  action,  pure,  powerful,  liberal,  be- 
nevolent indeed,  but  yet,  deeply  interested  in  all  its  objects. 

It  is  yiire  ;  for  it  is  both  without  guile,  and  unmingled  with 
sensuality.  It  is  neither  self-deception,  nor  deceit  practised 
upon  others.  It  is  a  reality.  It  is  not  the  result  of  an  excite- 
ment of  mere  animal  nature,  or  of  fancy,  associating  detached 
fragments  of  religion  with  the  love  of  pleasure,  or  the  love  of 
party,  or  with  the  mere  natural  sympathies  of  the  unsanctified 
heart :  for  however  common  it  may  be  to  stir  up  a  passion  for 
religious  concerns,  by  having  them  artfully  commingled  with 
the  ordinary  feelings  of  a  volatile  and  ignorant  mind,  in  or- 
der to  swell  the  list  of  ecclesiastical  proselytes,  the  holy  affec- 
tions of  a  renewed  soul  are  of  a  different  character.  The 
man  that  loves  divine  things  perceives,  with  his  illuminated 
intellect,  their  peculiar  excellency,  and  is  affected  towards 
them  for  their  intrinsic  worth.  The  spiritual  affection  of  the 
saints  refuses  association  with  envy,  and  pride,  and  vanity, 
and  malevolence,  and  falsehood — rejoicing  not  in  iniquity^ 
but  rejoicing  in  the  truth. 

It  is  a  powerful  principle  of  action.  It  is  by  love  the  faith 
of  God's  elect  worketh  to  the  purifying  the  heart.  God's  love 
to  his  people  is  effectual  in  changing  them  to  his  own  image  ; 
and  our  love  to  him  Vv^hen  produced,  co-operates  in  assimila- 
ting us  to  the  object  of  our  regard.  It  is  not  an  insignificant 
notion  which  exists  in  the  mind  only  as  a  matter  of  cold  spec- 
ulation, or  the  creature  of  a  phrenzied  imagination,  occasion- 
ing zeal  Avithout  knowledge :  but  a  moral  sentiment  instinct- 
ively propelling  the  disciples  of  the  Son  of  God  to  rejoice  in 
the  true  doctrine,  to  seek  his  own  communion,  and  to  do  his 
commandments. 

Christian  love  is  liberal :  for  wheresoever  the  Spirit  of  the 
Lord  is,  there  is  liberty.  It  is  a  generous  emotion  which  di- 
lates the  heart  towards  every  object  worthy  of  regard,  and 
which  produces  a  communicative  or  charitable  disposition. 
It  makes  a  man  to  think  and  to  act  towards  all  others  in  pro- 
portion to  their  worth,  with  true  liberality.     O  ye  Corinthi- 


248  THU   CONSOLATIOItS    OF 

ans !  our  mouth  is  opc7i  to  you,  our  heart  is  eiilarged — he  '§e 
also  enlarged.     Charity  suffer  eth  long,  and  is  kind* 

Love  is  deeply  interested  in  its  proper  object.  It  is  a  pro- 
pensity of  the  heart  to  that  in  which  we  take  complacency  ; 
and  it  induces,  of"  course,  a  desire  to  enjoy  it,  as  well  as  good- 
will for  its  welfare.  We  seek  the  company  of  the  friend  W8 
hold  in  high  regard,  while  we  wish  him  well  wheresoever  he 
is.  Of  Jehovah  the  believer  says,  My  soul  followeth  hard  af- 
ter thee.  My  heart  said  unto  thee,  thy  face,  Lord,  will  I  seek. 
This  is  a  predominant  feature  of  Christian  character.  "One 
thing  have  I  desired  of  the  Lord,  that  will  1  seek  after  ;  that 
I  may  dwell  in  the  house  of  the  Lord  all  the  days  of  my  life, 
to  behold  the  beauty  of  the  Lord,  and  to  inquire  in  his  tem- 
ple."    Psalm  xxvii.  4. 

Mere  benevolence  is  indeed  disinterested :  for  charity  seek- 
eth  not  her  c-ivn.\     It  is  not  in  the  nature  of  true  religion  to 

*2  Cor.  vi.  11^  13.  and  1  Cor.  xiii.  4.  Few  words  in  any  language 
have  been  more  egregiously  misapplied  than  the  words  "  charity  and  liber- 
ality." In  the  scriptural  use  of  the  word  Ayarrr/,  charity,  or  more  properly 
love,  it  is  opposed  to  all  unkind/iess  to  friend  or  foe.  Its  expressions  of 
tenderness  behove,  of  course,  to  corrgspond  with  prudence  and  with 
equity.  Liberality  is  opposed  to  aU  contractcdness  of  spirit,  particularly 
meanness,  avarice,  and  envy,  and  partiality.  The  man  who,  because  he 
belongs  to  a  great  empire,  prides  himself  for  his  partiality,  and  abuses 
another  as  ilUberal  who  is  attached  to  a  commonwealth  of  smaller  dimer>- 
sions,  is  himself  uncharitable.  It  is  not  the  man  that  pleases  the  multi- 
tude for  gain,  but  he  who  is  kind  to  all  according  to  his  power,  and 
values  others  in  proportion  to  their  worth,  that  is  truly  liberal.  It  is  not 
he  that  flatters  the  profane,  the  ignorant,  and  the  immoral,  but  he  that  un- 
derstands and  applies  the  word  of  God,  without  respect  to  rank,  to  num- 
bers, or  to  names;  and  with  a  regard  to  the  good  of  others,  irrespectively 
of  his  own  immediate  advantage,  that  practises  Christian  charity. 

It  is  not  charity  to  be  indifferent  to  divine  truth.  To  alter  or  relinquish 
any  ordinance  of  God,  for  the  sake  of  ptcasing  men,  can  never  be  dic- 
tated by  the  love  of  God.  Let  u*  be  liberal  with  that  which  is  our  own  ; 
but  failhjul,  in  what  we  have  in  trust  from  others,  especially  from  the 
Lord.  We  owe  God  obedience  in  all  things.  Christian  enlargement  of 
heart  prompts  a  man  to  relinquish  his  own  ease  and  interest,  for  the  sake 
of  doing  good  to  others ;  but  never  induces  any  one  to  promote  his  own 
interest  by  accommodating  himself  to  all  systems  of  religion,  as  alike  in 
worth,  because  they  may  happen  to  be  alike  in  popularity.  I  may  desire 
and  promote  the  welfare  of  every  one,  without  tolerating  error  or  vice  in 
any  one.  "  If  any  man  love  not  tlie  Lord  Jesus  Christ,  let  him  he 
Anathema  Maranalha.'" 

t  In  applying  to  social  affection  the  term  disinterested,  I  am  anxious  not 
to  be  misunderstood.  I  do  not  affirm,  that  a  regard  to  our  own  happiness, 
is  not  a  proper  principle  of  action :  for  I  know  such  an  affirmation  would 
not  be  true.  There  is  in  fact  no  opposition  between  the  principle  of  be- 
nevolence to  others,  and  a  regard  for  our  own  best  interests.  In  servirig 
God,  the  saints  ever  have  respect  to  the  recompense  of  the  reward.    Total 


TRUE   RELIGION.  249 

produce  a  deterioration  of  moral  character.  Its  object  iis  to 
reform  and  perfect  the  original  faculties  of  our  constitution. 
Seeing,  therefore,  that  good-will  is  a  social^  and  not  a  splfish 
affection,  it  cannot  be  doubted  that  Christian  charity  respects 
the  happiness  of  others  rather  than  our  own.  I  am  ready  to 
admit,  indeed,  that  much  of  our  own  felicity  depends  upon 
the  exercise  of  our  kind  affections  towards  others  ;  and  even, 
that  the  pleasures  of  benevolence  are  not  confined  to  the  vir- 
tuous, but  are  often  mingled  with  criminal  indulgence :  so 
far,  however,  is  this  fact  from  implying  that  our  kindness  of 
disposition  originates  in  selfishness,  that  it  proves  the  very  re- 
verse. The  agreeable  emotions  connected  with  the  exercise 
of  social  affections,  before  they  can  be  a  motive  to  such  exer- 
cise, must  necessarily  imply  the  existence  of  the  'principle  of 
benevolence  as  an  ultimate  fact  in  the  constitution  of  man. 
None  can  take  pleasure  in  doing  a  kindness  to  another  if  he 
have  not  in  some  degree  a  benevolent  disposition  of  his  own. 
The  gratification  resulting  from  the  exercise  is  evidence  that 
the  principle  exercised  exists.  The  gratification  arising  from 
eating  and  drinking  to  satisfaction,  is  proof  of  the  existence 
of  the  appetites  of  hunger  and  thirst,  as  much  as  the  pleasures 
of  music  prove  the  existence  of  the  sense  of  hearing,  and  of 
a  taste  for  that  fine  art. 

Those  philosophers  have  laboured  under  a  mistake,  who 
have  formed  their  system  of  ethics  upon  the  notion  of  refer- 
ring all  moral  action  to  a  principle  of  self-love  ;  and  they  are 
as  far  from  the  truth,  who  exclude  from  their  morality  alto- 
indifference  to  one's  own  true  interest,  is  both  unnatural  and  impious. 
Yet  benevolence  is  a  social  affection :  I  am  bound,  it  is  true,  to  calculate, 
as  a  rational  creature,  what  is  for  my  own  interest ;  but  in  good-will  to 
others,  the  object  is  not  my  own  interest,  but  their  good,  even  although 
I,  at  the  time,  should  both  desire  and  expect  their  favour.  God  is  worthy 
of  love,  for  what  he  is  in  himself,  and  for  what  he  has  done  for  my  soul. 
In  loving  him,  1  seek  his  glory,  and  the  enjoyment  of  him  for  ever, 

"  The  similarity  between  the  words,  self-love  and  selfishness,  has  intro- 
duced much  confusion  into  ethical  disquisitions.  The  word  selfishness  is 
always  used  in  an  unfavourable  sense  ;  and  hence,  some  authors  have 
been  led  to  suppose,  that  vice  consists  in  an  excessive  regard  to  our  own 
happiness.  It  is  remarkable,  however,  that,  although  we  apply  the  epi- 
thet selfish,  to  avarice,  and  to  low  and  private  sensuality,  we  never  apply 
it  to  the  desire  of  knowledge,  or  to  the  pursuits  of  virtue,  which  are  cer- 
tainly sources  of  more  exquisite  pleasure  than  riches  or  sensuality  can 
bestow.  That  the  word  selfiskness  is  by  no  means  synonymous  with  a 
regard  to  our  own  happiness,  appears,  farther,  from  this,  that  the  blame 
we  bestow  on  those  pursuits  which  are  commonly  called  selfish,  is  founded, 
partly,  on  the  sacrifice  they  imply  of  our  true  interest  to  the  inferior  prin- 
ciples of  our  nature.'' — Stewart's  Outlines  of  Moral  Philosophy. 


250  THE    CONSOLATIONS  OF 

gether,  the  principle  of  regard  for  our  own  personal  enjoy- 
ment. Man  is  by  the  constitution  of  his  rational  nature,  both 
desirous  of  personal  happiness,  and  disposed  to  take  pleasure 
in  the  happiness  of  others.*  It  is  in  the  immoral  or  irregular 
exercise  of  these  distinct  principles  of  action  that  the  evil 
consists  ;  and  true  religion  corrects  the  evil.  It  neither  com- 
municates the  social  affection,  nor  destroys  a  regard  for  per- 
sonal enjoyment :  It  finds  both  existing  as  active  principles  in 
our  nature,  depraved  indeed  by  sin  ;  and  it  cultivates  and 
sanctifies  them  together  with  all  our  other  active  powers,  di- 
recting their  exercise  for  our  own  ultimate  advantage,  and 
the  glory  of  the  Lord  our  God.  Good-ioill  to  others,  as  w^ell 
as  desire  of  happiness^  is  a  natural  principle  of  action  in  man  ; 
and  when  influenced  by  the  power  of  godliness,  it  is  directed, 
in  its  exercise,  to  all  the  objects  connected  with  the  Christian 
on  earth  or  in  heaven,  according  to  the  relation  which,  in  the 
scheme  of  providence,  he  bears  to  each  of  them.  Love  your 
enemies^  bless  them  that  curse  you^  do  good  to  them  that  hate 
you^  and  pray  for  them  who  despitefully  use  you.  Thou  shalt 
love  the  Lord  thy  God,  with  all  thy  heart,  with  all  thy  soul, 
and  ivith  all  thy  strength  ;  and  thou  shalt  love  thy  neighbour 
as  thyself 

When  any  social  affection,  whether  of  love  or  hatred,  pre- 
dominates over  self-regard,  a  man  is  said  to  be  disinterested. 
The  passion  of  resentment  is  frequently  indulged  without  re- 
gard to  one's  own  private  good,  and  sometimes  even  when  it  is 
obvious  that  the  consequences  must  be  injurious  to  self-interest. 
There  is  in  such  cases  an  exercise  of  disinterested  malevo- 
lence. Malice  is  painful :  but  virtuous  disinterestedness  is  a 
source  of  great  enjoyment. 

The  exercise  of  generous  feeling  is  ever  accompanied  with 

*  "  Our  benevolent  affections  are  various  ;  and  it  would  not,  perhaps, 
be  easy  to  enumerate  them  completely.  The  parental  and  the  filial  affec- 
tions— the  affections  of  kindred — love,  or  (the  attachment  of  sexes) — 
friendship  —  patriotism  —  universal  benevolence  —  gratitude  — pity — are 
some  of  the  most  important.'"' 

"  Novv^,  as  men  were  plainly  intended  to  live  in  society,  and  as  the  so- 
cial union  could  not  subsist,  without  a  mutual  interchange  of  good  of- 
fices ;  would  it  not  be  reasonable  to  expect,  agreeably  to  the  analogy  of 
our  nature,  that  so  important  an  end  would  not  be  entrusted  solely  to  the 
slow  deductions  of  reason,  or  to  the  metaphysical  refinements  of  self- 
love  ;  but  that  some  provision  would  be  made  for  it  in  a  particular  class 
of  active  principles,  which  might  operate  like  our  appetites  and  desires 
independently  of  our  reflection  1  To  say  this  of  parental  affection,  or  of 
pity,  is  saying  nothing  more  in  their  favour,  than  what  was  affirmed  of 
hunger  and  Uilrst ;  that  they  prompt  us  to  particular  objects  without  any 
reference  to  our  own  enjoyment.''^ — Stewart's  Mor.  Phil. 


TRUE   RELIGION.  251 

agreeable  emotions.  And  in  this  constitution,  divine  wisdom 
and  goodness  appear.  Kindness  to  an  enemy — pity  for  the 
distressed — benevolence  to  all  around  you — supreme  love  to 
God,  for  what  he  is  in  himself;  for  each  of  his  attributes  ;  for 
his  works  of  goodness  and  of  grace ;  and  especially  for  the 
redemption  of  our  souls  by  the  blood  of  Jesus — and  love  to 
all  in  whom  the  Lord  delights — these  affections,  brethren, 
greatly  minister  to  christian  consolation.  Let  me  urge  it 
upon  you,  therefore,  to  love,  with  supreme  regard,  the  Lord 
your  God.  He  is  worthy  of  infinite  love  ;  for  every  amiable 
quality  belongs  to  him  in  an  infinite  degree.  He  is  the  head 
of  the  family  into  which  you  are  adopted.  The  image  of  the 
parent  is  seen,  too,  upon  every  son  and  daughter.  Within 
the  gates  of  our  house  in  heaven  no  unclean  thing  can  enter. 
Oh  what  delight  is  contained  in  the  first  impressions  of  a  soul 
upon  his  introduction  into  those  mansions  !  The  ransomed 
society  to  which  you  belong,  dwell  in  that  holy  place  in  the 
continual  exercise  of  love  and  praise.  If  there  be  therefore 
any  consolation  in  Christy  if  any  comfort  of  love.,  if  any  felloio- 
ship  of  the  Spirit^  if  any  boicels  of  mercies;  fulfil  ye  my  joy., 
that  ye  he  like  minded.,  having  the  same  love. 

5.  The  assurance  of  God's  love  is  to  the  pious  mind  a 
source  of  great  consolation. 

The  man  of  feeling  cannot  be  happy  without  partaking  of 
the  regard  of  him  whom  he  supremely  loves.  But  when 
there  is  evidence  sufficient,  to  show  that  love  is  reciprocal, 
the  heart  is  at  ease.  Jealousy  is  alwa^^-s  cruel  as  the  grave  ; 
and  the  coals  thereof  are  coals  of  fire  which  have  a  most  vehe- 
ment fiame :  for  many  waters  cannot  quench  love.,  neither  can 
the  fioods  drown  it. 

Assurance  of  God's  love  is  the  highest  Christian  comfort. 
It  supports  the  mind  under  all  our  sufTerings,  and  it  inspires 
confidence  under  the  most  discouraging  circumstances.  The 
truth  of  this  remark  will  be  felt  by  all  who  enjoy  that  assur- 
ance. We  have  many  fine  expressions  of  such  Christian  joy 
as  arises  from  a  sense  of  being  interested  in  the  love  of  God, 
in  the  Song  of  Solomon.  "  The  king  hath  brought  me  in  to 
his  chambers  :  we  will  be  glad  and  rejoice  in  thee ;  we  will 
remember  thy  love  more  than  wine  :  the  upright  love  thee — 
I  sat  down  under  his  shadow  with  great  delight,  and  his  fruit 
was  sweet  to  my  taste.  He  brought  me  to  the  banqueting 
house,  and  his  banner  over  me  was  love."* 

By  the  Spirit  of  adoption  we  are  enabled  to  enjoy  the  cer- 
*  Chap.  i.  4.  and  11.  3,  4. 


252  THE   CONSOLATIONS    OF 

tainty  of  being  beloved  of  the  Lord  ;  and  when  we  find  ouf 
love  to  him  sincere,  we  are  convinced  of  his  love  to  us. 
From  the  effect,  we  reason  conclusively  to  the  cause :  and  no 
other  cause  can  account  for  our  attachment  to  divine  things, 
than  God's  eternal  love  in  Jesus  Christ  our  Lord.  We  pur- 
sue with  pleasure  the  stream  to  the  fountain:  and  are  satis- 
fied with  a  view  of  him  who  first  loved  us.  "  That  ye,  bei?ig 
rooted  and  grounded  in  loi^e,  may  be  able  to  comprehend  with 
all  saints,  what  is  the  breadth,  and  length,  and  depth,  and 
height ;  and  to  know  the  love  of  Christ,  which  passeth  know- 
ledge, that  ye  may  he  filled  with  all  the  fulness  of  God.''''* 

The  love  of  God  to  man  is  from  everlasting  to  everlasting; 
sovereign  and  effectual  for  our  redemption  and  salvation.  It 
is  not  the  consequence,  but  the  cause  of  our  regard  for  him. 
He  loves  his  people  even  in  their  sins:  he  hates  the  sin  and 
redeems  Israel.  God  commendeth  his  love  to  us,  in  that  while 
ice  were  yet  sinners,  Christ  died  for  us.  True,  our  Father  in. 
heaven  takes  complacency  in  the  piety  of  his  saints.  His 
own  image  in  their  hearts  is  not  to  be  viewed  with  indiffer- 
ence. This  is  the  effect  of  his  grace  ;  and  the  divine  compla- 
cency is  in  proportion  to  the  extent  of  its  object :  he  sees  and 
approves  what  is  good  according  to  its  measure  of  goodness. 
In  this  sense,  indeed,  God  loves  his  children  in  proportion  to 
their  attainments  in  holiness.  His  complacency  is  on  ac- 
count of  our  subjective  piety  ;  but  that  very  piety,  is  the  gift 
of  his  sanctifying  Spirit,  and  the  effect  of  his  eternal  and  un- 
changeable love.  This,  brethren,  is  the  source  of  all  our 
joys.  "  He  hath  chosen  us  in  him  before  the  foundation  of 
the  world,  that  we  should  be  holy  and  without  blame  before 
him  in  love  :"t  find  no  subsequent  transgression  can  make 
the  elect  of  God  more  vile  and  unworthy  than  they  were  be- 
fore their  second  birth.  Moreover,  all  their  transgressions 
were  foreknown  w'hen  he  so  loved  them  as  to  send  his  Son 
for  their  redemption  ;  and  therefore  are  we  taught  by  an  in- 
spired instructor  to  reason  for  the  perpetuity  of  his  regard, 
our  corruptions  notwithstanding.  We  are  assured  that  his 
love  will  effectually  destroy  at  last  all  these  corruptions. 
"If  he  spared  not  his  own  Son,  but  delivered  him  up  to  the 
death  for  us  all,  how  shall  he  not  with  him  freely  give  us 
all  things  ?"  And  is  not  this  a  source  of  consolation  ?  Is  not 
he  comforted  of  God,  who  sings,  in  the  face  of  danger,  though 
I  walk  through  the  valley  of  the  shadow  of  death  I  will  fear 
no  evil,  for  thou  art  with  me  ?  Has  he  not  abundant  conso- 
♦  Eph.  iii.  17— 19.  tEph.  i.  4. 


TRUE   RELIGION.  253 

lation  who  hurls  defiance  at  every  creature  in  the  universe, 
when  personally  assured  of  the  Father's  love  :  for  i/j  ivhen 
we  were  enemies,  ive  were  reconciled  to  God  by  the  death  of  his 
Son  :  7nuch  more  being  reconciled  we  shall  be  saved  by  his  life. 
Who  shall  separate  us  from  the  love  of  Christ? — Neither  death-^ 
nor  life,  nor  a?igels — nor  any  other  creature,  shall  be  able 
TO  separate  us  FROM  THE  LOVE  OF  GoD  which  IS  in  Christ 
Jesus  our  Lord* 

6.  Finally,  brethren,  true  religion  is  a  source  of  consola- 
tion, because  it  inspires  us  with  the  hope  of  salvation  in 
heaven. 

If  in  this  life  only  we  have  hope  in  Christy  we  are  of  all 
men  most  miserable.  It  is  not  the  expectation  of  temporary 
good  that  supports  the  benevolent  labours  of  the  saints,  or  fills 
their  souls  with  abundant  joy.  The  toils  and  the  sorrows  of 
life  would  be  sufficient  to  reduce  them  to  the  lowest  state  of 
wretchedness,  did  they  not  look  forward  to  the  rest  which  re- 
mains for  the  people  of  God.  In  the  grave,  it  is  true,  the 
wicked  cease  from  troubling,  and  the  weary  are  at  rest  from 
bodily  suflJerings  ;  but  religion  sheds  down  her  light  upon 
the  tomb,  and  reveals  her  everlasting  abodes,  where  we  hope, 
not  only  to  be  released  from  our  troubles,  but  to  be  admitted 
to  pleasures  pure,  and  abundant  and  perpetual.  It  is  not  for 
the  gloom  of  ceaseless  oblivion — for  the  hope  of  having  his 
life  utterly  extinguished,  that  the  Christian  endures  with  pa- 
tience the  ills  of  life:  it  is  the  assurance  of  permanent  exist- 
ence in  the  possession  of  perpetual  enjoyment,  that  satisfies 
his  anxious  heart,  and  animates  his  pious  exertions.  Thus, 
he  foregoes  the  amusement  of  an  hour  for  the  purpose  of 
realizing  the  perfection  of  blessedness  in  heaven — looking  for 
that  BLESSED  HOPE,  aud  the  glorious  appearing  of  the  great 
God,  even  our  Saviour  Jesus  Christ.^  • 

*  Rom.  V.  10.  and  viii.  38,  39. 

1 1  have  rendered,  in  this  quotation,  the  copulative  Km,  even  instead  of 
and,  as  it  is  in  the  common  version.  It  is  evident,  independently  of  criti- 
cism upon  Kot,  that  the  glorious  appearing,  for  which  Christians  hope,  is 
not  that  the  Father  should  become  visible  to  our  eyes ;  but  that  Jesus 
Christ  should  come  in  his  glory  according  to  the  promise  of  his  reappear- 
ance without  sin  unto  salvation.  He  of  course,  is  the  Great  God,  spoken 
of,  in  this  case,  as  the  object  for  whom  we  hope  and  look. 

GranviUe  Sharp  in  his  excellent  remarks  on  the  use  of  the  definitive 
article,  quotes  this  text  in  illustration  of  his  first  rule.  That  rule  is, 
"  when  the  copulative  xai  connects  two  nouns  of  the  same  case,  if  the 
article  6  precedes  the  first  and  is  not  repeated  before  the  second,  if  nouns 
of  personal  description,  they  both  refer  to  the  same  person."  Dr.  Whitby, 
as  well  as  Beza,  Broughtonj  a,nd  Hammond,  render  this  text  so  as  to  un- 


254  THE    CONSOLATIONS   OF 

I  shall  not  now  anticipate  the  subject  of  my  last  sermon  in 
this  series,  by  describing  the  perfection  of  blessedness  for 
which  we  look  to  God.  You  know  that  hope  is  a  pleasing 
expectation  of  some  future  good  in  all  cases  ;  and  that  this 
expectation  is  exhilarating  to  your  spirits.  You  know,  that 
in  times  of  dejection  and  melancholy,  from  whatever  cause, 
in  times  of  trial  and  suffering,  of  whatever  kind  or  degree, 
celestial  hope  soothes  and  comforts  the  soul.  It  preserves  us 
from  sinking  under  adversity:  It  renders  our  Christian  jour- 
ney under  ordinary  circumstances,  cheerful  and  rapid  ;  and, 
when  all  the  other  graces  are  in  proper  exercise,  hope  trans- 
ports us  beyond  the  limits  of  time  to  the  heavenly  city  which 
we  desire  to  see. 

This,  brethren,  is  not  like  the  gay  and  playful  fancy  of  a 
frivolous  and  volatile  mind.  Our  hope  is  a  glorious  reality — 
a  well-founded  expectation  of  the  greatest  good — a  full  cer- 
tainty of  the  heavenly  inheritance.  It  is  an  anchor  to  the 
soul — a  hope  that  shall  not  make  ashamed.  Resting  on  the 
promise  of  God,  which  he  confirmed  by  an  oath,  sworn  in 
his  everlasting  covenant,  by  his  own  unchangeable  name,  we 
have  an  infallible  foundation  for  the  full  assurance  of  hope 
unto  the  end.  "  God  willing  more  abundantly  to  show  unto 
the  heirs  of  promise  the  immutability  of  his  counsel,  con- 
firmed it  by  an  oath:  that  by  two  immutable  things,  in  which 
it  was  impossible  for  God  to  lie,  we  might  have  strong  conso- 
lation^ who  have  fled  for  refuge,  to  lay  hold  of  the  hope  set 
before  us :  which  hope  we  have  as  an  anchor  of  the  soul,  both 
sure  and  steadfast."  Why  then  should  we  be  cast  down  by 
the  sorrows  of  the  present  life?  Let  us  wait  patiently  until 
the  time  of  deliverance  arrive :  or  rather,  let  us  pursue  our 
journey  through  the  wilderness,  undismayed  by  the  frowns 
and  the  threatenings  of  the  enemy.  The  prize  is  before  us, 
the  High-Priest  of  our  profession  is  entered,  once  for  all,  into 
the  holy  place.  Thence  he  shall  come  once  more  without 
sin  unto  salvation.  In  the  mean  time,  he  is  Lord  of  the  uni- 
verse, he  preserves  and  protects  all  that  trust  in  him  ;  and  we 

derstand  the  same  person  by  "the  Great  God"  and  the  "Saviour." 
Jesus  Christ  is  here  styled  the  great  God.  In  the  original  the  article  is 
prefixed  only  before  M-eyaXa  Qsy  .  God  the  Father  is  not  properly  said  to 
appear.  The  word  E-TKpaveia  never  occurs  in  the  New  Testament  but  in 
application  to  Christ.  Christ  is,  moreover,  emphatically  the  hope  of 
Israel,  the  hope  of  glory.  Col.  i.  27.  and  1  Tim.  i.  1.  And  if  authority 
have  any  weight  in  criticism,  this  is  supported  by  almost  all  commenta- 


TRUE   RELIGION.  255 

can,  by  his  grace,  without  becoming  liable  to  the  charge  of 
presumption,  join  in  the  soul-refreshing  song,  of  the  wan- 
derer in  the  forest  of  Hareth,  '•  My  soul  shall  be  filled  with 
marrow  and  with  fatness.  Because  thou  hast  been  my  help, 
therefore  in  the  shadow  of  thy  wings  will  I  rejoice."    Amen. 


256  THE   STABILITY   AND   PERFECTION 


THE   STABILITY  AND   PERFECTION  OF 
TRUE   RELIGION. 


SERMON   X. 

JuDE  24,  25. — Noui  unto  him  that  is  able  to  keep  you  from  fall- 
ing, and  to  present  you  faultless  before  the  presence  of  his 
glory  with  exceeding  joy,  to  the  only  wise  God  our  Saviour, 
be  glory  and  majesty,  dominion  and  power,  both  now  and  ever. 
Amen. 

Arise,  ye  children  of  Zion,  for  this  is  not  your  rest.  On 
earth  you  have  no  continuing  city.  It  is  in  heaven,  the  Lord 
whom  ye  seek  and  serve  hath  prepared  his  throne,  and  there 
he  sitteth  on  the  right  hand  of  God,  until  the  time  of  the  res- 
titution of  all  things.  From  unbodied  spirits  he  receives  ce- 
lestial homage,  and  upon  them  he  confers  undescribable 
beatitude.  Behold  !  he  is  before  you,  entered  upon  the  pos- 
session of  your  inheritance.  It  is  he,  who  said,  before  he 
left  the  world,  "  I  go  to  prepare  a  place  for  you — and  I  will 
come  again  and  receive  you  unto  myself;  that  where  I  am 
there  ye  may  be  also."  Your  fathers  too,  and  your  elder 
brethren,  are,  agreeably  to  this  promise,  before  the  throne, 
and  serve  him  day  and  night  in  his  temple — "  They  shall 
hunger  no  more,  neither  thirst  any  more :  for  the  Lamb, 
which  is  in  the  midst  of  the  throne,  shall  feed  them,  and 
shall  lead  them  unto  living  fountains  of  waters  ;  and  God 
shall  wipe  away  all  tears  from  their  eyes."  Clothed  with 
white  robes,  and  palms  in  their  hands,  they  raise  their 
voices  in  loud  and  harmonious  strains,  saying,  "Salvation 
to  our  God,  which  sitteth  upon  the  throne,  and  unto  the 
Lamb." 

He  is  worthy,  too,  of  our  regard.  Let  us  imitate  their  ex- 
ample, while  we  pursue  our  journey  to  the  paradise  in  which 
they  dwell ;  and  looking  for  the  mercy  of  our  Lord  Jesus 
Christ  unto  eternal  life,  let  us  unhesitatingly  and  joyfully 


OF    TRUE   RELIGION.  257 

ascribe  to  him  glory  and  majesty,  dominion  and  power,  both 
now  and  for  ever.  The  only  wise  God  our  Saviour  is  the 
object  of  our  adoration  and  the  fountain  of  our  happiness: 
He  alone  is  able  to  keep  you  from  fallings  and  to  present  you 
faultless  before  the  presence  of  his  glory  ivith  exceeding  joy. 

With  these  words  I  intend  to  conclude  this  series  of  dis- 
courses on  personal  godliness.  They  convey,  in  one  short 
sentence,  an  idea  of  the  perfection  of  the  heavenly  state — an 
idea  of  the  period  of  your  transition  from  grace  to  glory — an 
idea  of  the  power  by  which  your  spiritual  life  is  preserved 
unto  perfection. 

1.  All  the  saints  are  kept  by  the  power  of  God  through 
faith  unto  salvation — He  is  able  to  keep  you  from  falling. 
2.  All  the  saints,  at  their  death,  become  absent  from  the  body, 
and  present  \vith  the  Lord — to  present  you  before  the  presence 
of  his  glory.  3.  All  the  saints  shall  be  introduced  to  their 
God  in  heaven,  in  a  glorious  state,  holy  and  without  blemish 
—  To  present  you  faultless  before  the  presence  of  his  glory  icith 
exceeding  joy. 

I  shall  illustrate  each  of  these  assertions  ;  and  give  you, 
from  the  sacred  scriptures,  additional  confirmation  of  their 
truth.  I  have  taken  care,  indeed,  to  state  each  proposition  in 
the  sound  speech  of  inspiration,  which  cannot  be  condemned; 
and  the  words  of  the  text  itself,  so  clearly  affirm  their  truth, 
that  you  will  not  be  disposed  to  deny  it.  With  respect  to 
them  all,  I  intend  no  more  than  a  brief  statement  of  the  ar-. 
gument  in  their  support ;  and  I  shall  then  close  the  discussion 
with  an  address  to  both  saints  and  sinners. 

I.  All  the  saints  are  "  kept  by  the  power  of  God,  through 
faith  unto  salvation."      1  Pet.  i.  5. 

The  apostle  Peter  addressed  his  epistle  to  those  pious  peo- 
ple who  were  scattered  abroad  over  that  part  of  Asia,  which 
lay  to  the  north  and  west  of  Syria  and  Palestine,  situated  be- 
tween the  head  of  the  Mediterranean  and  the  Euxine  seas. 
In  writing  to  them,  that  are  in  Christ  Jesus.,  he  assumed  the 
principle  of  their  personal  piety,  and  of  course  addressed 
them  as  elected,  regenerated,  justified,  and  sanctified  men. 
Speaking  of  them  and  of  himself,  as  saints,  he  made  use  of 
the  expression  quoted  above,  in  order  to  animate  their  already 
"lively  hope,"  assuring  them  of  the  nature  and  certainty  of 
their  preservation  in  holiness.  The  words  are  well  calcu- 
lated to  exclude  as  inapplicable  all  the  usual  objections  urged 
against  the  doctrine  of  the  saints'  perseverance. 

It  has  never  been  asserted,  by  any  one  of  the  judicious 
22* 


258  THE    STABILITY   AND   PERFECTION 

friends  of  evangelical  doctrine-,  that  a  man  should  enjoy  sal- 
vation in  heaven,  who  was  not  a  saint,  at  the  very  time  of  his 
departure  from  the  world :  and  it  is  likely  that  no  man,  what- 
ever his  religious  creed,  would  assert,  that  any  person  should 
be  excluded  from  heaven,  who  was  at  the  moment  of  his 
death  personally  and  sincerely  pious.  This  consideration  re- 
duces within  narrow  limits  the  field  of  controversy,  occupied 
by  the  parties  who  appear  in  opposition,  upon  the  doctrine 
of  the  perseverance  of  the  saints.  If  it  is  admitted  by  all, 
that  none  but  those  who  are  pious  at  death  shall  enter  into 
life  eternal,  and  that  all  who  are  pious  at  death  shall  enter 
that  state,  then,  the  only  question  worthy  of  examination  is, 
"  have  we  reason  to  believe,  that  those  who  are,  at  any  time, 
pious,  will  certainly  be  so  when  they  leave  the  world'?" 
There  is  no  need  of  debate  upon  other  questions.  They 
may  divert  attention,  and  produce  confusion  of  thought ;  and 
they  may  lead  to  the  regions  of  prejudice  and  passion,  or  to 
implicit  faith  in  the  opinions  of  men  ;  but  they  cannot  afford 
aid  to  the  candid  inquirer  for  truth.  It  answers  no  purpose 
whatever  upon  this  subject,  to  say,  if  we  are  found  doing 
good  and  loving  God,  we  shall  be  safe,  and  if  we  are  found 
negligent  and  in  apostacy,  we  shall  be  lost.  All  this  is  true ; 
but  it  is  in  this  case  irrelevant.  The  only  question  is.  Have 
we  reason  to  believe,  that  they  who  once  loved  God,  shall 
always  love  him? — shall  always  be  preserved  from  total 
apostacy  ? 

In  order  to  answer  correctly  this  question,  it  is  necessary 
to  settle  certain  truths  in  our  minds: — God  is  the  author  of 
piety  in  every  heart — God  is  able  to  preserve  our  piety.  If 
it  be  at  all  admitted,  that  the  scripture  speaks  truly  when  it 
affirms  that  Jesus  Christ  is  the  aidhof  and  finisher  of  our  faith., 
and  that  he  is  able  to  save  to  the  uttermost^  then  there  is  no 
longer  any  doubt,  that  God  is  the  author  of  piety,  and  that  he 
is  able  to  continue,  even  unto  the  time  of  death,  the  piety 
which  he  himself,  in  his  mercy,  once  produced.  The  field 
of  controversy  now  becomes  narrower  still.  Indeed  it  is  re- 
duced to  a  point.  Hath  God  said,  that  he  will  himself  preserve 
piety  in  every  heart  in  which  he  hath  produced  it  1  If  he  hath 
said  it,  will  he  not  do  it?  If  he  promised,  will  he  not  per- 
form? If  God  hath  said,  that  every  saint  shall  continue  to 
be  a  saint  even  unto  death,  the  doctrine  of  perseverance  is 
true  ;  and  it  is  an  article  of  the  Christian  faith.  All  will  ad- 
mit, that  apostacy  is  a  man's  own  fault — that  they  who  are 
wearied  of  the  service  of  God,  are  not  meet  for  heaven — that 


OF    TRUE   RELIGION.  259 

we  are  bound  always  to  seek,  and  to  ask,  and  to  knock,  and 
to  abstain  from  ail  appearance  of  evil.  But  still  the  inquiry- 
is,  shall  God  preserve  in  a  state  of  grace  all  whom  he  hath 
brought  into  that  state  ?  We  know  that  he  is  able  to  keep  us 
from  falling,  if  he  choose  to  do  so  :  and  the  apostle  Peter  as- 
sures us  that  it  is  by  him  we  are  kept — that  we  are  kept,  not 
in  unbelief  and  negligence,  but  through  faith — that  we  are 
kept,  through  faith,  unto  salvation,  not  by  our  own  power, 
but  by  the  power  of  God. 

Allow  me,  then.  Christians,  to  put  the  question  to  your- 
selves. It  is  certainly  worthy  of  your  attention.  It  cannot 
be  the  interest  of  any  of  you  to  remain  in  error  with  respect  to 
the  doctrines  of  revealed  religion.  Do  you  doubt  the  power 
of  God  either  to  bestow  his  grace  upon  the  sinner,  or  to  pre- 
serve the  saints  from  falling  away  1  I  know  you  do  not. 
It  is  not  asserted  by  me,  that  let  a  man  do  what  he  will  to  op- 
pose God  and  godliness — that  a  wicked  man  shall  be  saved. 
I  only  contend  for  the  salvation  of  believers  :  for  the  salvation 
of  those  who  live  a  life  of  faith  and  holiness  :  for  the  salvation 
of  those  who  die  the  death  of  the  righteous.  The  impenitent 
and  the  unbelieving  shall  certainly  perish :  but  if  God  hath 
indeed  given  us  reason  to  believe  that  he  shall  employ  his 
own  power  in  preserving  our  faith,  our  piety,  our  obedience, 
and  our  love,  against  the  power  of  temptation  and  personal 
corruption,  will  you  not  then  permit  us  to  believe  in  the  per- 
severance of  the  saints  1  However  diffident  of  our  own 
strength,  will  you  not  allow  us  to  put  our  trust  in  the  Lord  % 
Being  confident  of  this  very  thing,  that  he  tchich  hath  begun  a 
good  work  in  you,  ivill  perform  it  until  the  day  of  Jesus  Christ. 

It  is  a  fact,  which  I  have  no  inclination  to  deny,  that  many 
professors  of  religion,  ivho  for  a  while  believed,  fall  away  in 
time  of  trial.  This  consideration  may  have  induced  many 
to  deny  the  certain  stability  of  any  professor ;  but  it  is  more 
safe  to  speak  of  such  persons  in  the  style  of  John  the  apostle, 
in  perfect  consistency  with  the  doctrine  of  the  perseverance 
of  the  saints.  1  John  ii.  19.  They  luent  out  from  us,  but  they 
were  not  of  us  ;  for  if  they  had  been  of  us,  they  would  no  doubt 
have  co7itinued  u'ith  us :  but  they  icent  out,  that  they  might  be 
made  manifest  that  they  ivere  not  all  of  us.  Apostacy  from  a 
profession  of  religion  is  not  apostacy  from  the  grace  of  God  ; 
but  is  rather  a  full  manifestation  of  the  absence  of  the  grace 
which  was  supposed  to  exist  in  such  professor.  The  views, 
moreover,  which  some  men  take  of  the  nature  of  true  reli- 
gion, make  it  very  consistent  for  themselves  to  fall  away  from 


260  THE   STABILITY   AND   PERFECTION 

It :  but  it  is  not  the  grace  of  God  which  bringeth  salvation 
that  renders  itself  consistent  with  the  damnation  of  its  subjects. 
Far  be  it  from  me  to  controvert  the  opinions  of  those,  who 
affirm  the  possibility  of  their  oivn  final  failure.  They,  per- 
haps, may  fall  and  rise  repeatedly  ;  and  fall  away  finally, 
from  the  imaginary  grace,  and  the  erroneous  faith,  and  the 
spurious  devotion,  in  which  they  gloried.  That  kind  of 
grace,  which  depends  upon  the  will  of  man,  can  preserve  no 
man.  We  contend  not  for  perseverance  in  any  thing  except  the 
grace  of  God,  concerning  which  the  apostle  Paul  expressed 
the  truth,  Rom.  v.  2.  We  have  access  by  faith  into  the  grace 
WHEREIN  WE  STAND,  aucl  rcjoice  in  hope  of  the  glory  of  God. 

Is  it  then  a  truth,  that  the  God  of  heaven  hath  promised, 
that  all  the  saints  shall  persevere  in  holiness  through  faith 
unto  eternal  life?  It  is  a  truth.  He  hath  promised,  and  he 
will  perform. 

EVERY   TRUE    CHRISTIAN    SHALL  BE    ESTABLISHED    IN   FAITH    AND 
HOLINESS. 

Those  persons  who  are  well  acquainted  with  evangelical 
doctrine,  know  the  truth  of  this  assertion  from  the  other  prin- 
ciples of  revealed  religion.  They  have  ample  proof  of  the 
doctrine  of  perseverance,  in  the  doctrine  of  predestination — of 
redemption  by  the  blood  of  the  everlasting  covenant — of  justi- 
fication by  faith  in  the  Surety — and  of  the  covenant  of  grace 
itself,  ordered  in  all  things  and  sure.  All  these  doctrines 
assure  us,  that  God  loves  his  people,  and  that  he  will  save 
them  from  all  their  sins.  But  it  is  my  design  to  give  you, 
from  the  Avord  of  God,  more  direct  proof  of  my  assertion, 
that  it  is  his  will  to  save  every  believer.  Scriptural  declara- 
tions— the  precious  promises — and  the  description,  which  the 
bible  gives  of  personal  godliness,  prove  this  doctrine. 

1.  Scriptural  declarations. 

John  vi.  40.  "  This  is  the  ivill  of  him  that  sent  me,  that 
every  one  which  seeth  the  Son,  and  believeth  on  him,  may 
have  everlasting  life :  and  I  will  raise  him  up  at  the  last  day." 
Thus  spoke  the  Interpreter  of  the  Father's  will.  Thus  did 
he  declare  his  own  purpose.  It  is  the  will  of  the  Father  and 
the  will  of  the  Son  to  save  every  one  that  believeth.  Yes. 
This  is  asserted  in  positive  terms.  And  will  you  avoid  the 
conclusion  by  saying,  '  If  one  cease  to  be  a  believer,  the  faith 
which  he  lost  is  unavailing  T  I  admit  the  truth  of  your  argu- 
ment.    The  conclusion  flows  from  the  premises.     Upon  the 


OF    TRUE   RELIGION.  261 

supposition,  that  faith  should  be  extinguished  for  ever,  and 
the  believer  become  an  unbeliever,  no  doubt  he  must  perish. 
Your  affirmation  is  hypothetical ;  and  it  is  true  ;  but  it  is  in- 
applicable to  the  case  in  hand  :  the  hypothesis  is  false.  Faith 
is  an  abiding  principle.  It  is  given  in  the  behalf  of  Christ. 
It  is  of  grace.  It  is  not  of  ourselves.  And  will  you  allege, 
that  this  gift  of  grace  is  bestowed  upon  us,  by  its  Author, 
without  any  design  to  save  our  souls — with  a  design  to  take 
it  away?  Read  the  assertion,  Rom.  viii.  30.  "Moreover, 
whom  he  did  predestinate,  them  he  also  called  ;  and  whom  he 
called,  them  he  also  justified  ;  and  whom  he  justified,  them 
he  also  glorified."  Read  these  words,  and  then  charge  God 
with  unsteadiness,  in  giving  us  faith  in  Christ,  with  the  pro- 
mise of  salvation,  when  we  were  sinners,  and  then  depriving 
us  both  of  the  gift  and  the  promise  after  having  become  saints  : 
and  when  you  have  made  this  charge,  compare  your  own  ar- 
gument with  that  of  the  apostle  Paul ;  Rom.  v.  10.  "  For 
if,  when  ive  were  enemies^  we  were  reconciled  to  God  by  the 
death  of  his  Son  :  much  more^  being  reconciled,  we  shall  he 
saved  by  his  life  :"  having  made  the  comparison,  ask  yourself 
the  question,  '•  Is  it  thus  I  express  my  confidence,  that  ho 
which  began  the  good  work  will  carry  it  on  ?" 

2.  Scripture  promises. 

Psalm  xxxvii.  28.  The  Lord  loveth  judgment^  and  for- 
saketh  not  his  saints.  These  words  are  plain  and  positive. 
They  teach  the  doctrine  of  perseverance.  They  promise  that 
God  will  preserve  the  piety  which  he  has  communicated. 
You  will  not  question  his  veracity.  You  will  not  deny  his 
power  to  fulfil.  You  must  admit  the  truth  ;  or,  for  the  sake 
of  maintaining  your  own  consistency,  have  recourse  to  your 
former  expedient — and  call  this  a  conditional  promise.  You 
would  expound  it  thus,  "  the  Lord  will  not  forsake  his  saints 
unless  they  forsake  him:  They  are  preserved  for  ever  by 
him,  unless  they  turn  away  from  him."  This  is  another 
hypothetical  affirmation  :  He  will  not  forsake  them.^  if  they  do 
not  forsake  him.  This  is  true  ;  but  it  is  not  the  whole  truth: 
It  is  not  the  doctrine  of  this  text :  and  it  is  not  relevant  against 
the  doctrine  of  perseverance ;  for  although  the  affirmation  is 
true,  the  hypothesis.^  upon  which  it  is  founded,  is  false.  God 
promises  not  only  to  abide  with  his  people  while  they  abide 
with  him  ;  but  he  moreover  promises  to  preserve  them  icith 
him  for  ever.  Read  another  promise,  Isa.  liv.  10.  "For  the 
mountains  shall  depart,  and  the  hills  be  removed  ;  but  ray 
kindness  shall  not  depart  from  thee,  neither  shall  the  cove- 


262  THE   STABILITY   AND   PERFECTION 

nant  of  my  peace  be  removed,  saith  the  Lord,  that  hath  mercy 
on  thee." 

I  am  utterly  at  a  loss  to  know  what  words  can  satisfy  any 
one  who  inquires  after  proof  of  this  doctrine,  if  such  words 
are  not  esteemed  sufficient  to  indicate  the  truth  for  which 
they  are  quoted.  They  clearly  promise  unchangeable  cove- 
nant protection  to  the  children  of  God.  I  would  ask  any  un- 
prejudiced man,  I  would  ask  every  man,  who  knows  the  use 
of  language,  to  point  out  such  a  mode  of  expression  as  would 
satisfy  him.  Tell  me  what  is  that  promise,  which,  if  it  were 
used  in  the  bible,  would  convince  you  that  God  intended  to 
convey  thereby  the  idea  of  certain  protection  to  the  saints : 
and  I  engage  to  find  such  promises  in  the  book  of  God.  Tell 
me  what  would  convince  you  that  God  hath  promised  to  pre- 
serve the  piety  of  the  saints  even  unto  death?  What  words 
could  be  used  sufficient  to  persuade  you  of  his  grace  and 
goodness  in  preserving  his  people  for  ever?  He  hath  fur- 
nished various  forms  of  expression  in  order  to  convey  this  in- 
teresting idea  to  them  who  depend  upon  him.  Heb.  xiii.  5. 
For  he  hath  sairl^  I  will  7iever  leave  tkee^  nor  forsake  thee.  Un- 
less you  think  it  impossible  even  for  God  to  preserve  our 
piety,  listen  to  the  following 

3.  Descriptions  of  Christian  stability. 

Prov.  X.  25.  The  righteous  is  an  everlasting  foundation. 
Mai.  iii.  17.  They  shall  be  mine,  saith  the  Lord  of  hosts,  in 
that  day  when  I  make  up  my  jewels.  Jer.  xvii.  7,  8.  Blessed 
is  the  man  that  trusteth  in  the  Lord,  and  whose  hope  the 
Lord  is  :  for  he  shall  be  as  a- tree  planted  by  the  waters,  and 
that  spreadeth  out  her  roots  by  the  river,  and  shall  not  see 
when  heat  cometh ;  but  her  leaf  shall  be  green ;  and  shall 
not  be  careful  in  the  year  of  drought,  neither  shall  cease  from 
yielding  fruit. 

Upon  such  declarations,  Christians,  you  may  rest  in  con- 
fidence. The  saints  shall  be  safe,  and  we  are  bound  to  pro- 
claim it  in  their  hearing,  for  the  glory  of  him  who  is  able  to 
keep  them  from  falling.  It  is  not,  however,  to  be  denied, 
that  imperfections  abound  in  the  church,  and  that  all  the 
saints  are  liable  to  fall  into  temptations  and  transgressions  and 
sorrows.  This  was  foreseen  by  the  Lord,  and  the  case  was 
provided  for  in  his  covenant.  To  express  displeasure  at  sin 
by  suitable  chastisement,  and,  at  the  same  time,  to  effect  the 
reformation  of  the  sinner,  while  the  love  of  God  remains  un- 
altered and  his  covenant  sure,  is  the  course  of  treatment  de- 
termined upon  in  relation  to  the  transgressions  of  men  of 


OF   TRUE   RELIGION.  263 

piety.  Psalm  Ixxxix.  30 — 34.  "  If  his  children  forsake  my 
law,  and  walk  not  in  my  judgments ;  if  they  break  my  stat- 
utes, and  keep  not  my  commandments  :  then  will  I  visit  their 
transgression  with  the  rod,  and  their  iniquity  with  stripes. 
Nevertheless,  my  loving-kindness  will  I  not  utterly  take  from 
him,  nor  sufler  my  faithfulness  to  fail.  My  covenant  will  I 
not  break,  nor  alter  the  thing  that  is  gone  out  of  my  lips." 
I  take  my  leave  of  this  subject  with  stating,  that  our  cove- 
nant-head knoweth  them  that  are  his.  The  Lord  that 
bought  the  church,  will  not  permit  the  gates  of  hell  to  pre- 
vail :  and  the  Shepherd  of  Israel  will  give  an  account  of  all 
that  have  been  committed  to  his  care.  And  I  give  unto  them 
eternal  life ;  aiul  they  shall  never  "perish^  neither  shall  any 
pluck  them  out  of  my  hand.  My  Father^  ivhich  gave  them  me, 
is  greater  than  all ;  and  none  is  able  to  pluck  them  out  of  my 
Father's  hand. 

II.  The  saints  are,  at  death,  presented  before  the  Lord  in 
never-ending  glory. 

Accustomed  to  disappointment,  in  our  best-laid  plans,  and 
vexed,  both  at  our  own  weakness  and  at  the  vanity  of  our 
schemes,  w^e  are  apt  to  conclude  that  uncertainty  everywhere 
reigns  with  her  dark  and  malignant  sceptre.  Too  confident 
in  the  day  of  prosperity,  Avhile  flattered  by  success,  man, 
frail,  changing  man,  the  child  of  circumstances,  becomes 
gloomy,  fearful,  peevish,  and  desponding  in  the  day  of  ad- 
versity. The  painful  apprehensions  of  despairing  minds  fre- 
quently intermingle  with  the  secret  exercises  of  the  religious 
heart ;  and  we  are  tempted  to  invest  revealed  truths  with  the 
mantle  of  uncertainty.  When,  moreover,  we  see  instances 
of  instability,  among  those  who  once  made  a  respectable  pro- 
fession of  godliness,  we  are  prone  to  think  that  there  is  no 
safety  for  ourselves ;  our  strength  decays,  and  we,  for  the 
time,  relinquish  exertion.  Such,  however,  is  the  time  to  try 
the  faith  of  God's  elect.  'Let  God  he  true.,  and  every  man  a 
liar.  Promises,  and  resolutions,  and  exertions  of  man  may  fail : 
Nevertheless,  "  the  foundation  of  God  standeth  sure,  having 
this  seal,  the  Lord  knoweth  them  that  are  his.^^  The  divine 
omniscience  marks  every  believer ;  and,  like  the  seal  of  the 
ancient  architect  applied  to  the  foundation  of  an  edifice,  de- 
signates its  object  to  the  use  to  which  it  is  predestinated. 
"  The  only  wise  God  is  able  to  keep  from  falling,  and  to  pre- 
sent us  faultless  before  the  presence  of  his  glory." 

Death,  it  is  true,  stands  in  our  way  to  the  city  of  rest.  He 
is  an  eroemy  to  fallen  men.    He  is  "  the  king  of  terrors,"  who 


264  THE    STABILITY   AND   PERFECTION 

sends  before  him  diseases  of  endless  variety  to  subdue  the 
body,  and  pains  and  forebodings  full  of  horror  to  subdue  the 
mind  ;  who  is  followed  with  the  winding-sheet  and  the  coffin, 
with  the  mattock  and  the  spade,  and  with  the  dark  and  lone- 
some grave ;  who  rudely  seizes  upon  his  victim,  shakes  the 
animated  frame  until  every  organ  of  life  is  destroyed,  and 
every  chord  is  ruptured,  tramples  the  ghastly  corpse  in  the 
dust,  and  expels  the  spirit  from  the  abodes  of  men.  And  whi- 
ther, O  whither  is  that  spirit  gone  1  It  is  gone  to  the  righte- 
ous judgment  of  God.  li  is  apj^ointcd  unto  men  once  to  die; 
hut  after  this  the  judgment. 

Death  is,  however,  the  last  enemy  with  which  the  saints 
contend  :  and,  even  he  is  already  a  vanquished  foe.  He  shall 
not  only  be  certainly  overcome  by  every  believer,  but  he  is 
already  overcome  by  the  believer's  Lord,  who  hath  abolished 
death^  and  hath  brought  life  and  immortality  to  light  through 
the  gospel.  The  righteous,  therefore,  hath  hope  in  his  death: 
forasmuch  as  Christ  by  death  destroyed  him  that  had  the  power 
of  death.)  that  is.,  the  devil.,  and  delivered  them  loho  through 
fear  of  death  tvere  subject  to  bondage.  Having  already  de- 
scribed the  importance  and  stability  of  religion  in  the  living, 
let  us  now  consider  its  advantages  to  the  dying.  He,  who 
supported  the  pilgrim  in  the  wilderness,  will  also  carry  him 
safely  through  the  swellings  of  Jordan. 

The  use  of  religion  to  the  saints  at  their  death,  consists 
in  the  support  which  it  yields  under  mortal  disease — the 
comfort  which  it  affords  in  the  agonies  of  dissolution — and 
the  hope  which  it  inspires  of  enjoyments  beyond  the  grave. 

The  power  of  godliness  is  called  into  action,  in  an  emi- 
nent degree,  when  disease  assumes  a  deadly  character.  We 
are,  it  is  true,  always  sure  that  death  will  some  day  overtake 
us:  but  this  general  conviction  does  not  immediately  affect 
us  with  apprehensions  that  the  event  is  at  hand.  Disorders, 
in  some  part  of  the  body,  are  also  so  various  and  frequent, 
that  the  hope  of  recovery  is  not  easily  extinguished  ;  and  the 
saints,  while  labouring  under  those  diseases  which  are  of 
doubtful  character,  are  not  uncommonly  agitated  with  alter- 
nate hopes  and  fears,  increased  or  diminished  as  they  may 
be  affected  by  the  business,  and  connexions,  the  duties  and 
expectations  of  the  present  life.  When,  however,  the  charac- 
ter of  their  malady  has  become  unequivocal.^  and  their  speedy 
departure  from  the  world  certain,  the  anxieties  of  dubiety  are 
at  an  end  ;  and  the  soul  usually  attains  to  more  composure. 
Whether  by  a  sudden  certain  stroke,  or  by  the  total  debility 


OF  TRUE   RELIGION.  265 

incident  to  long  protracted  and  incurable  malady,  the  believer 
is  admonished  of  his  approach  to  the  great  rendezvous  of  the 
sons  of  men,  he  is  made  familiar  with  the  sentence,  "  Dust 
thou  art,  and  unto  dust  thou  shalt  return."  I  have  seen  a 
Christian,  who,  in  the  first  apprehension  of  danger  from  tho 
disease  under  which  he  laboured,  was  gloomy  and  despond- 
ent, become,  so  soon  as  his  doom  appeared  inevitable,  serene 
and  happy  ;  and  giving  up  his  dearest  and  dependent  rela- 
tives to  the  protection  of  that  God  in  whom  he  had  himself 
trusted,  and  whom  he  now  longed  to  see  in  the  upper  sanctu- 
ary ;  his  remaining  days  were  devoted  to  holy  meditations 
and  a  cheerful  hope.  Religion  had  triumphed  over  the 
two  principal  causes  of  uneasiness  under  bodily  sickness — 
attachment  to  the  things  of  this  world,  and  impatience  under 
sufferings. 

Piety  never  appears  more  affecting  or  attractive  than  it 
does  in  the  dying  man,  who  is  supported  with  the  hope  of 
heaven,  if  God  in  his  providence  so  orders  the  case  as  to 
leave  his  judgment  uninjured  to  the  last.*  Frequently  when 
bodily  strength  is  rapidly  declining,  there  is  a  display  of  ex- 
traordinary mental  vivacity.  There  is  more  patience  and  re- 
signation, there  is  more  serenity  and  solemnity,  than  during 
the  active  employments  of  healthful  years.  Nor  is  it  only  in 
the  quiet  and  placid  endowments  of  religion,  that  an  improve- 
ment has  taken  place.  We  often  find  in  the  hour  of  death, 
a  discovery  of  more  intellect,  and  more  ardour  than  at  any- 
former  period.  Then  the  light  of  heaven  shines  on  the  soul 
with  greater  splendour,  and  the  dying  saint  reasons  more  dis- 
tinctly from  the  principles  of  revealed  rehgion — enjoys  a 
more  unclouded  assurance  of  faith  in  the  blood  of  the  ever- 
lasting covenant — and  a  more  eager  desire  to  enjoy  God  with- 
out intermission.  May  we  not  also  conclude,  from  the  man- 
ner in  which  some  believers  undergo  a  dissolution  of  the 
earthly  tabernacle,  that  celestial  enjoyment  commences  before 
the  attendants  have  pronounced  the  change  from  life  to  death 
completed?  Behold  that  smile  of  heavenly  resignation  and 
of   heavenly  hope,   blended  together  on  the  pallid   cheek. 

*  God  is  a  Sovereign.  He  inflicts  and  controls  diseases  at  pleasure. 
By  sudden  death,  by  disorders  which  impair  the  powers  of  intellect  or  of 
speech,  and  by  those  alarming  epidemics  which  expel  visitants  from  the 
bed-side,  he  may  call  his  redeemed  to  glory  without  permitting  them  to 
leave  behind  any  peculiar  dying  testimony  to  the  value  of  religion,  for 
the  instruction  and  comfort  of  them  who  survive.  This  is  an  expression 
of  displeasue  more  against  the  living  than  the  dead.  It  indicates  unfa- 
fourably  to  those  that  remain. 

23 


266  THE   STABILITY    AND    PERFECTION 

The  impression  remains  aftor  the  spirit  has  taken  its  flight  to 
distant  abodes.  Perhaps  while  the  bands  of  life  are  untying, 
and  the  soul  is  drawing  back  her  energies  from  organs  which 
she  is  no  longer  to  employ  as  instruments  of  feeling  or  of  ac 
tion,  the  Holy  Ghost  is  perfecting  the  work  of  sanctification, 
the  Redeemer  is  revealed  from  afar,  and  the  angels  are  in 
waiting  to  accompany  into  his  presence  within  the  city  of 
God,  the  disembodied  spirit.  Now  the  soul  is  gone,  having  left 
the  earthly  house^  with  the  vital  fire  scarcely  yet  extinguished. 
Perhaps,  too,  that  shriek,  uttered  in  the  midst  of  dying  agony, 
by  another  disciple,  whose  struggle  with  the  destroyer  has 
been  more  violent,  is  the  last  effort  of  the  body,  feeling  itself 
forsaken  by  its  immortal  occupant,  gone  to  return  no  more 
until  the  morning  of  the  general  resurrection.  Gone  from 
earth  with  him  who  is  able  to  present  us  faultless  before  the 
presence  of  his  glory. 

Brethren,  it  is  the  hope  of  happiness  and  glory  at  death, 
that  animates  our  exertions  on  this  side  the  gloomy  valley 
which  we  are  hourly  approaching.  Let  us  inquire  whether 
there  is  a  prospect  of  enjoying  the  heavenly  felicity  imme- 
diately after  our  departure  from  the  world,  or  whether  we  are, 
according  to  the  opinion  of  some  professed  Christians,  either 
to  sleep  in  a  state  of  total  insensibility,  or  to  spend  ages  suc- 
ceeding ages,  in  some  intermediate  place,  after  having  been 
removed  from  this  w^orld,  before  we  shall  be  admitted  to  the 
presence  of  his  glory,  in  whom  we  have  believed.  I  am 
aware  of  what  is  already  your  hope,  what  has  been  at  all 
times  the  hope  of  the  saints  in  respect  to  this  inquiry.  I 
know  you  expect,  so  soon  as  you  are  absent  from  the  body, 
to  be  present  with  the  Lord  ;  but  it  wall  be  no  injury  to  your 
peace  to  examine  the  foundation  of  that  hope,  and  to  assure 
yourselves,  from  the  revelation  of  God,  that  you  have  a  war- 
rant for  your  holy  expectation.  Some  men,  as  if  they  were 
themselves  anxious  to  remain  as  long  a  time  as  possible  at  a 
distance  from  heaven,  and  'as  if  they  were  fearful,  that  the 
saints  should  be  too  eager  in  their  desire  to  be  with  Christ 
in  his  glory,  have  laboured  to  unsettle  our  faith  in  the  doc- 
trine of  an  immediate  admission  into  the  faultless  condition 
of  glorified  spirits  before  the  throne  of  the  Lamb.  Their 
objections,  indeed,  cannot  be  of  great  weight  in  the  Christian 
balance,  opposed  as  they  are  by  the  word  of  the  living  God : 
but  it  may  be  useful,  notwithstanding,  to  lay  before  you,  in  a 
few  succinct  remarks,  the  reason  of  the  hopes  that  we  in- 
dulge, both  as  it  regards  the  soul's  immortality,  and  its  im- 


OF   TRUE   RELIGION.       .  267 

mediate  admission,  at  the  death  of  the  body,  into  the  presence 
of  God. 

1.  The  human  soul  does  not  die.  It  is  immortal,  and  re- 
mains in  a  state  of  separation  from  the  body,  during  the 
whole  intermediate  time  between  death  and  the  general  res- 
urrection. 

I  give  the  proof  in  six  distinct  references  to  the  testimony 
of  divine  revelation. 

First.  There  is  an  essential  difference  between  mind  and 
matter :  and  the  Scriptures  assert,  positively,  the  immortalitp 
of  the  one,  and  the  mortality/  of  the  other.  Matt.  x.  28. 
A?id  fear  not  them  tohich  kill  the  body.,  but  are  not  able  to 
kill  the  soul.  These  are  the  words  of  him  who  made  us,  and 
who  redeemed  us,  and  sanctifies  and  saves  us.  He  knowa 
perfectly  the  constituent  parts  which  he  himself  created. 
He  cannot  be  suspected  of  a  design  to  mislead  our  sentiments : 
and  he  affirms,  not  only  that  the  soul  is  distinct  from  the 
body,  not  only  that  it  does  not,  in  fact,  die  with  the  body; 
but  that  it  is  impossible  to  kill  the  soul  by  any  created  power. 
So  surely,  therefore,  as  the  body  is  capable  of  death,  the  soul 
is  immortal. 

Second.  The  Scriptures  declare  that  a  separation  between 
soul  and  body  takes  place  at  death ;  and  that  the  body  de- 
scends lifeless  to  the  tomb,  while  the  spirit  ascends  to  a  dif- 
ferent place  to  meet  its  God.  Eccles.  xii.  7.  Then  shall  thb 
dust  return  to  earth  as  it  was  ;  and  the  spirit  shall  return  t6 
God  ivho  gave  it.  Compare  this  text.  Chap.  iii.  21.  Wh(> 
knoweth  the  spirit  of  man  that  goeth  upward  ?'  The  time  to 
which  both  these  expressions  refer,  is  one ;  the  time  when 
"  one  dieth ;"  "  when  man  goeth  to  his  long  home,  and  the 
mourners  go  about  the  streets."  At  that  time,  the  body, 
made  of  the  dust  of  the  earth,  returns  to  its  kindred  element^ 
and  the  spirit,  distinct  in  its  origin,  returns  to  him  from  whom 
it  immediately  proceeded  to  animate  its  body.  The  soul,  of 
course,  goeth  upivard,  and  appears  in  the  consciousness  of  ita 
existence  in  the  presence  of  Jehovah,  to  give  an  account  foi 
the  deeds  done  in  the  bod.y. 

Third.  The  Redeemer,  by  parable,  conveys  instruction 
concerning  the  relation  which  our  conduct  in  life  bears  to 
our  condition  immediately  after  death,  and  so  declares  the 
immortality  of  the  soul. 

Luke  xvi.  22,  23.  And  it  came  to  pass.,  that  the  beggar  died., 
arid  was  carried  by  the  angels  into  Abraham's  bosom:  the  rich 
man  also  died^  and  was  buried ;  and  in  hell  he  lifted  up  his 


268  THE    STABILITY   AND   PERFECTION 

eyes^  being  in  torments.  The  only  use  which  I  will  now 
make  of  this  part  of  the  word  of  God,  (for  afterwards  it  must 
be  considered  for  another  purpose)  is  as  a  witness  against 
those  who  maintain  that  soul  and  body  die  together,  and  that 
there  is  no  consciousness  upon  the  part  of  man  from  the  time 
of  death  until  the  general  resurrection.  The  parable  con- 
veys very  different  sentiments.  Lazarus  the  beggar,  is  car- 
ried immediately  after  death  to  the  place  of  happiness,  Abra- 
havi^s  bosom.  Whatever  may  have  been  done  with  his  body 
by  survivors,  angels  conducted  his  spirit  to  their  own  happy 
residence.  The  body  of  the  rich  man  was  buried  in  due 
style ;  but  into  hell  his  spirit  was  instantly  dismissed  from 
the  body  ;  and  there,  he  was  "  in  torments."  Both  the  beg- 
gar and  the  man  of  wealth  died :  both  left  their  bodies  in  the 
dust :  both  retained  their  existence,  their  consciousness,  their 
feelings,  and  their  recollections  after  their  departure  from  the 
world  :  and  all  this  was  the  case,  immediately,  while  the  rich 
man  could  say  with  truth,  that  his  father's  house  still  stood, 
and  that  his  five  brethren  were  yet  on  the  earth,  from  which 
he  had  been  removed. 

Fourth.  The  specimen  of  reasoning  which  our  Saviour 
gives  for  the  imitation  of  his  followers,  settles  the  question  of 
the  soul's  immortality. 

Matt.  xxii.  32.  /  avi  the  God  of  Abraham.^  and  the  God  of 
Isaac,  and  the  God  of  Jacob — God  is  not  the  God  of  the  dead, 
but  of  the  living.  This  argument  was  employed  by  infalli- 
ble wisdom  in  opposition  to  the  doctrine  of  the  Sadducces,  and 
in  support  of  the  doctrine  of  a  future  state,  and  the  resurrec- 
tion, which  that  sect  denied.  Indeed,  the  fundamental  prin- 
ciple of  the  Sadducees  was,  that  there  is  no  spirit  distinct 
from  matter,  and  that,  of  course,  the  death  of  the  body  is  the 
destruction  of  the  living  principle  in  man.  The  declaration 
of  our  Lord  is  aimed  directly  at  this  heresy,  and  can  apply 
only  consequentially  to  the  doctrine  of  a  reunion  of  the  soul 
and  body.  "  God  is  not  the  God  of  the  dead,  but  of  the  liv- 
ing:" therefore  as  God  is  the  God  of  all  the  patriarchs,  and 
all  the  departed  saints,  although  as  to  us  they  are  dead,  and 
we  have  no  fellowship  with  them,  they  are  all  still  living 
in  the  enjoyment  of  God,  and  their  souls  are  of  course  im- 
mortal* 

*  It  is  notorious,  not  only  from  Josephus,  and  other  Jewish  writers, 
but  from  what  is  said,  Acts  xxiii.  8.  that  the  Sadducees  denied  the  ex- 
istence of  angels  and  all  separate  spirits.  The  words  in  Luke  xx.  38. 
For  all  live  unto  him,  make  it  still  more  evident,  that  our  Lord  considered 


OF   TRUE   RELIGION.  269 

Fifth.  The  promise  of  our  Redeemer  to  the  penitent  crim- 
inal, who  was  crucified  at  his  side,  is  evidence  of  the  soul's 
immortality.  Luke  xxii.  43.  And  Jesus  said  unto  hi?n,  To- 
day shall  thou  be  with  me  in  Paradise.  This  promise  secured 
the  salvation  of  him  to  whom  it  was  addressed.  No  time 
intervened  from  his  death  until  he  entered  upon  the  scene  of 
his  enjoyment.  To-day,  said  the  Saviour,  thou  shalt  be  with 
me.  Was  he  then  annihilated  ?  was  the  principle  of  life  ex- 
tinct with  his  bodily  vitality  ?  or  did  he  not  rather  retain  his 
life  and  his  consciousness  while  he  accompanied  the  Son  of 
man  to  the  Paradise  of  God  ? 

Sixth.  The  hopes  of  inspired  men  are  an  infallible  guide 
to  our  hopes.  They  rested  not  upon  a  peradventure,  like  tha 
visions  of  false  philosophy,  but  upon  the  word  of  the  living 
God.  These  hopes  did  not  contemplate  the  destruction  of 
their  spirits  by  death,  or  their  descent  to  the  grave,  to  arise 
no  more  until  ages  after  ages  had  rolled  over  their  inanimata 
souls.  They  looked  at  death  only  as  a  valley  through  which 
they  were  to  pass  to  immediate  glory  and  immortality.  The 
Apostle  Paul  will  serve  as  an  example.  2  Cor.  v.  1.  Foi 
we  kn^w  that.,  if  our  earthly  house  of  this  tabernacle  were  dis' 
solved,  we  have  a  building  of  God^  an  house  not  made  ivith  hands j 
eternal  in  the  heavens. 

Thus  have  we  ample  evidence,  that  the  dissolution  of  oui 
earthly  tabernacle  does  not  terminate  our  existence.  We  shal\ 
outlive  the  body ;  for  we  pass  through  the  gates  of  death  to 
the  celestial  edifice  where  we  shall  abide  for  ever. 

You  perceive,  brethren,  that,  in  this  argument,  I  have  con- 
fined myself  to  the  Scriptures  for  proof  satisfactory  to  the  en- 
lightened mind.  If  I  have  avoided  the  controversial  ground, 
which  vain  philosophy  prefers,  it  is  not  because  I  feared  to 
meet  a  host  too  powerful  in  combat.  If  I  do  not  rest  the 
proof  of  my  doctrine  upon  the  decisions  of  human  reason,  I 
am  not  unwilling  to  meet  and  to  expose,  when  it  is  requisite, 

this  as  all  that  was  incumbent  on  one,  who  would  confute  the  Sadduces, 
to  prove,  namely,  that  the  soul  continued  to  live  after  the  person's  natural 
death.  If  we  should  overhear  one  man  say  to  another,  "  I  wish  to  have 
you  in  my  service,  and  to  be  your  master,  as  I  am  your  father's  master," 
should  we  not  conclude  that  the  person  spoken  of  is  alive,  and  his  ser- 
vant at  this  moment  1  What  seems  to  have  occasioned  the  many  unna- 
tural turns  that  have  been  given  to  this  argument,  by  later  commentators, 
is  solely  the  misunderstanding  of  the  word  avas-aats,  through  not  attend- 
ing to  the  latitude  of  signification  wherein  it  was  often  used  in  the  days 
of  the  Apostles. 

I  have  selected  these  remarks  from  an  excellent  and  learned  note  upon 
this  text,  in  Campbell  on  the  Gospels. 
23* 


270  THE   STABILITY   AND   PERFECTION 

the  objections  of  the  Materialist,  who  treads  in  the  steps  of  the 
Sadducees,  in  denying  the  existence  of  spirits.  But  we  must, 
at  present,  leave  the  disciples  of  that  school  to  go  on  in  their 
attempts  to  make  matter  conscious  of  its  own  existence ;  to 
render  it  an  intelligent  and  sensible  being,  capable  of  feeling, 
of  reasoning,  and  of  voluntary  action  :  we  must  leave  them 
to  confound  the  distinction  between  body  and  mind,  in  their 
own  visionary  schemes  of  reform,  and  turn  your  attention  to 
another  doctrine,  equally  unscriptural,  and  alike  opposed  to 
the  hope  of  the  saints — that  which  represents  the  soul  as  ex- 
cluded from  heavenly  felicity  until  the  resurrection.  We 
must  illustrate  and  defend  the  sacred  truth,  that, 

2.  "  At  their  death,  the  souls  of  believers  are  made  perfect 
in  holiness,  and  do  immediately  pass  into  glory."  There  is 
no  doubt  that  God  is  able  to  present  his  saints  faultless  before  the 
presence  of  his  glory ^  immediately  on  their  departure  from  the 
world  ;  and,  of  course,  our  only  inquiry  is,  has  he  said  that 
it  shall  be  done  %  The  following  passages  of  Scripture  will 
show  that  our  faith  rests  upon  sufficient  testimony. 

First.  Phil.  i.  21.  For  to  me  to  live  is  Christ,  and  to  die  is  gain. 
This  inspired  writer  cannot  be  charged  with  miscalculation 
with  respect  to  futurity.  His  religion  was  sincere,  and  of 
his  salvation  he  was  long  assured.  He  lived  by  the  faith  of 
the  Son  of  God  ;  and  enjoyed  in  the  knowledge  of  Christ,  a 
degree  of  felicity,  compared  with  which,  he  esteemed  all 
other  enjoyments  as  loss  ;  but  he  affirms  that  death  would  be 
to  him  a  gain.  He  declares,  verse  23.  He  had  a  desire  to 
depart.  Most  assuredly,  therefore,  the  place  into  which  he 
expected  to  go,  must  be  a  place  of  great  happiness.  What 
that  place  is,  he  leaves  the  pious  to  find  out,  from  the  com- 
pany which  is  to  be  enjoyed,  and  from  its  superior  excellency 
— having  a  desire  to  depo.rt,  and  to  be  with  Christ,  lohich  is 
far  better.  Now  it  is  obvious,  that  the  advantage  of  death 
consists  in  the  soul's  immediate  admission  to  the  place  in 
which  the  Lord  our  Redeemer  dwells,  and  of  which,  he  says 
himself  in  his  intercession.  Father.,  I  loill  that  they  also  ichom 
thou  hast  given  me,  be  with  me  where  1  am  ;  that  they  may 
behold  my  glory.  Of  it  he  said,  too,  /  go  to  prepare  a  place 
for  you  ;  and  if  I  go  to  prepare  a  place  for  you,  I  will  come 
again  and  receive  you  unto  myself ;  that  where  I  am  there 
YE  MAY  be  also.  Is  it  necessary  to  tell  to  any  Christian  that 
this  place  is  heaven  ?  Or  may  we  not  apply  to  all  the  saints 
the  words  of  our  Saviour,  "  Whither  I  go,  ye  know,  and  tho 
way  ye  know :"  whatever  ignorance  of  that  place  may  have 


OF    TRUE    RELIGION.  271 

been  plead  by  Thomas,  before  Christ's  departure,  none  can 
be  ascribed  to  the  Apostle  Paul  after  his  own  descent  from 
that  very  place  where  he  saw  his  glorified  Lord.  Is  it  con- 
ceivable then,  that,  after  having  said,  "  for  to  me  to  live  is 
Christ,"  he  would  have  added  "  to  die  is  gain,"  had  he  not 
expected  to  pass  through  death  forthwith  into  the  presence  of 
his  Redeemer  in  glory?  If  you  have  any  doubt  of  the  Apos- 
tle's meaning,  read  another  of  his  declarations  in  the  name 
of  the  saints. 

Second.  2  Cor.  v.  8.  We  are  confident.^  I  say^  and  willing 
rather  to  be  absent  from  the  body^  and  to  be  present  tcith  the 
Lord.  These  are  the  words  of  a  man  of  sense,  and  a  man 
of  piety.  He  had  no  idea  of  an  intermediate  place,  neither 
earth  nor  heaven,  where,  after  having  lost  his  body,  he  should 
also,  for  thousands  of  years,  lose  the  company  of  his  Lord. 
He  was  willing  for  no  such  exchange :  but  he  was  willing 
to  be  absent  from  the  body  in  order  to  be  present  with  the 
Lord.  For  this  inclination  he  had  given,  in  the  first  verse,  a 
very  satisfactory  reason  :  loe  know.^  said  he,  whatever  others 
may  dream  oi  different  places,  that  if  our  earthly  house  of  this 
tabernacle  were  dissolved^  we  have  a  building  of  God.,  an  house 
not  made  loith  hands^  eternal  in  the  heavens.  Yes,  in  the 
heavens.     There,  he  desired,  and  he  hoped  to  enter. 

Third.  The  promise  of  our  Saviour  to  the  thief  on  the 
cross,  already  quoted  for  another  purpose  ;  and,  indeed,  all 
the  passages,  referred  to  in  support  of  the  soul's  immortality, 
furnish  an  evidence  of  the  immediate  admission  of  the  de- 
parted spirits  of  believers  into  those  mansions  in  their  Father's 
house  which  the  Redeemer  hath  prepared  for  them.  Luke 
xxiii.  43.  To-day  shalt  thou  be  with  me  in  Paradise.  This 
promise  indicates  mercy  to  the  penitent.  It  is  an  answer  to 
the  prayer,  "  Lord,  remember  me  when  thou  cornest  into  thy 
kingdom."  Whither  the  Redeemer  of  course  was  himself 
to  go,  thither  this  convert  was  to  accompany  him,  and  that 
instantly  upon  leaving  the  body.  Many  learned  critics,  well 
skilled  in  heathen  mythology,  better,  perhaps,  than  in  the 
Christian  theology,  might  still  use  with  great  propriety  the 
words  of  Thomas,  "  we  knov/  not.  Lord,  whither  thou 
goesf."  for  they  deny  that  the  soul  of  Jesus  departed  into 
heaven,  although  he  so  frequently  informed  his  disciples  that 
he  was  going  to  their  Father's  house.  In  vain  an  attempt 
has  been  made,  by  referring  to  the  opinions  of  the  heathen, 
and  to  the  popular  errors  of  ignorant  Jews,  to  identify  the 
doctrine  of  Christ,  relative  to  a  future  state,  with  the  Elysian 


272  THE    STABILITY    AND    PERFECTION 

Fields  of  the  ancient  poets.  The  Scriptures  teach  us  where 
to  look  for  the  Paradise  of  God.  There  the  Apostle  Paul 
had  visions  and  revelations  of  the  Lord,  when  he  was  caught 
up  to  the  third  heaven ;,  for  he  gives  to  the  same  place  the 
name  also  of  Paradise.  2  Cor.  xii.  4.  Our  Lord  himself 
clearly  explains,  what  he  intended  by  Paradise,  in  the  Reve- 
lation given  to  John  the  Divine.  Rev.  ii.  7.  To  him  that 
over  Cometh  will  I  give  to  eat  of  the  tree  of  life,  lohich  is  in  the 
midst  of  the  Paradise  of  God.  Heaven  is  the  reward  of  the 
Christian  conqueror.  It  is  the  promise  which  the  Redeemer 
proposes  and  fulfils.  It  is  that  place  of  purity,  of  rest,  and  of 
enjoyment,  of  which  the  garden  of  Eden  was  a  remarkable 
type.  And  there  stands,  on  either  side  of  "  the  river  of  the 
water  of  life,  proceeding  out  of  the  throne  of  God  and  of  the 
Lamb,"  the  true  tree  of  life,  yielding  its  fruit,  and  bearing 
leaves  for  the  healing  of  the  nations.  Into  this  Paradise*  the 
Redeemer  admits  his  redeemed  sons  and  daughters  :  there  he 
now  dwells,  and  ever  shall  continue  to  dwell  :  thither  he  en- 
tered, on  the  day  of  his  death,  taking  the  penitent  thief  along 
with  him  into  his  kingdom. 

Fourth.  The  parable  of  Lazarus  and  the  rich  man  excludes 
the  doctrine  of  an  intermediate  place  for  departed  spirits,  be- 
tween earth  and   heaven,  or  hell.     The  rich  man,  immedi- 


ately after  death,  Luke  xvi.  23.  in  hell  lifted  up  his  eyes, 
in  torments,  and  said,  24.  I  am  tormented  in  this  flame.  Here 
was  punishment,  and  of  course,  a  previous  judgment  :  the 
soul  must,  therefore,  after  death,  according  to  the  Scriptures, 
have  appeared  before  the  judgment-seat  of  Christ  to  receive 
according  to  the  deeds  done  in  the  body.f 

*  Tldp.iJeiao?,  Paradise,  is  from  the  Hebrew  oniD,  and  signifies  a  "garden 
enclosed."  It  is  used  in  the  Scplungint  for  the  garden  of  Eden.  Con- 
sidering the  evident  allusion  to  this  garden,  wherever  the  word  occurs  in 
Scripture,  it  is  astonishing  that  Christian  commentators  should  prefer 
taking  their  ideas  respecting  it,  rather  from  the  Pagan  Elysium^  than 
from  that  distinguished  type  of  the  heavenly  beatitude. 

t  'A^rK,  or  Ai<h<,  as  the  word  is  spelt  in  Homer  and  Hesiod,  signifies 
invisill/^,  from  a  neg.  i^^ii'  to  see.  It  is  a  general  term  for  the  place  of  de- 
parted spirits:  as  if  we  should  say,  such  a  one  is  gone  to  the  invisible 
world  :  he  is  dead  :  he  is  gone  to  the  world  of  spirits.  This  expression 
leaves  it  undecided  whether  the  soul  is  gone  to  heaven  or  hell :  but,  if 
this  indefinite  term  be  connected  with  other  terms,  which  limit  the  sense 
to  the  place  of  future  punishment,  then  hell  is  of  course  pointed  out. 
Dives  was  sent  to  of^fjf,  certifies,  that  he  is  gone  to  the  world  of  spirits — 
the  hwisihle  world:  but,  when  it  is  added  being  in  torments,  we  know  that 
he  is  in  fhe  place  of  misery  beyond  the  grave ;  and  is  punished  for  his 
sins  in  hell  fire.  The  Greek  word,  Vtiwa,  immediately  denotes  this  place; 
^A6ni  denotes  it  only  in  certain  connexions.     This  is  all  the  difference 


OF    TRUE   RELIGION.  273 

The  Beggar^  also,  immediately  after  death,  is  carried  by- 
angels  to  Abraham^ s  bosom :  And  of  course,  if  the  Father  of 
the  faithful  be  in  heaven,  all  his  children  enter  the  same  place 
upon  their  departure  from  the  earth.  But  if  Abraham  be 
not  yet  admitted  to  the  place  of  happiness,  he  has  been  ex- 
ceedingly mistaken,  for  he  looked  for  a  city  which  hath  foun- 
dations, whose  builder  and  maker  is  God :  His  faith  has  not 
been,  "  the  vSubstance  of  things  hoped  for,  and  the  evidence  of 
things  not  seen."  The  Apostle  Paul,  too,  must  have  misun- 
derstood the  nature  of  the  case,  for  he  describes  the  patriarchs 
as  expecting  and  receiving  heaven.  Heb.  xi.  16.  They  desire 
a  better  country^  that  is,  an  heavenly :  wherefore  God  is  not 
ashamed  to  be  called  their  God ;  for  he  hath  prepared  for 
them  a  city.  Surely,  the  city  which  he  hath  prepared,  is  the 
one  they  desired  to  see — the  heavenly  Jerusalem.  This  is 
the  promise  of  the  covenant,  even  the  heavenly  inheritance ; 
and  although  Abraham  and  the  other  patriarchs  did  not  live 
on  earth  to  receive  the  promise  of  Christ'' s  advent  in  the  flesh, 
they  were  persuaded  of  its  truth,  and  died  in  the  faith  of  its 
accomplishment.  They  are,  therefore,  members  of  the  gen- 
eral assembly,  whose  names  are  written  in  heaven.  It  was 
in  the  faith  of  such  enjoyment  after  death,  that  the  Old 
Testament  saints  served  their  heavenly  Father,  and  sano- 
his  praises.  Thou  shalt  guide  me  with  thy  counsel.,  a?id  after- 
wards receive  me  to  glory.  It  was  in  the  hope  of  admission, 
immediately  into  heaven,  they  breathed  their  last,  and  surren- 
dered their  spirits  to  God.  Psalm  xxxi.  5.  LUo  thine  hand  I 
commit  my  spirit :  thou  hast  redeemed  me,  O  Lord  God  of  truth. 
Fifth.  I  conclude  my  argument  with  facts.  When  the 
Scriptures  assure  us  that  certain  persons  are  departed  from 
this  life  to  suffer  punishment  in  the  world  to  come,  they  of 
course  assure  us,  that  immediately  after  death,  the  soul  is 
judged,  and  sentenced  for  the  sins  committed  in  the  body,  to 
the  place  of  perdition,  which  we  call  hell :  We  are  accord- 
ingly certain,  that  there  is  no  receptacle  for  the  departed  sin- 
ner, different  from  that  pit  of  perdition.  When,  too,  the 
Scriptures  represent  any  who  have  departed  from  this  world 
as  admitted  into  everlasting  happiness,  we  know  that  they  are 
in  heaven  ;  because  heaven  is  nothing  else  than  the  place  in 

HeU  is  the  place,  in  which  damned  spirits  suffer  punishment  for  their  sins, 
according  to  the  righteous  judgment  of  God.  It  is  no  purgatory  ;  and 
there  is  no  escape  from  its  burning  torments.  The  rich  man  in  the  para- 
ble, found  himself  in  that  place  after  death.  He  was  judged:  he  was 
punished  for  his  sins :  he  was  in  torments :  he  was  without  remedy. 


274  THE    STABILITY   AND    PERFECTION 

which  Goa  and  Christ  dwell  in  glory  ;  and  in  which  the 
saints  are  rewarded  according  to  their  works,  through  the 
grace  of  God.  Now  it  is  a  fact,  that  certain  persons  do  en- 
joy that  happiness :  and  we  know,  certainly,  that  some  suffer 
punishment  in  hell. 

Judas  Iscariot  is  '•'' gone  to  his  otcn  place^^  to  suffer  for  his 
transgression  ;  and  that  place  was  specified  hy  the  spirit  of 
prophecy.  Whe7i  he  is  judged,  lei  him  be  condemned — a.s  he 
loved  cursing,  so  let  it  come  unto  him  ;  as  he  delighted  not  in 
Messing,  so  let  it  be  far  from  him.  Pour  out  thine  indig- 
nation upon  them,  and  let  thy  wrathful  anger  take  hold  of 
them.  Let  their  habitation  be  desolate.  Let  death  seize  upon 
them,  and  let  them  go  down  quick  into  hell.*  Judas  is  gone 
to  HIS  OWN  place:  he  is  dead,  judged,  condemned,  and 
cursed,  with  wrath  to  the  uttermost :  and  what  is  that  place  ? 
if  this  description  suits  any  other  place  than  the  place  of  fu- 
ture punishment,  then  words  have  no  meaning.  Observe, 
that  it  is  not  upon  the  meaning  of  any  one  word,  that  I  rest 
the  argument ;  it  is  upon  the  description  of  the  place  from 
several  Scripture  passages :  it  is  from  the  account  given  of 
the  condition  of  the  traitor,  that  I  assert  the  fact,  the  soul  of 
that  man  is  now  in  hell.  All  the  ivicked  shall  be  turned  into 
hell.     Psalm  ix.  17. 

Contrast  his  case  with  that  of  Stephen,  one  of  the  first 
deacons,  and  you  will  be  ready  to  say,  "  Blessed  are  the  dead 
who  die  in  the  Lord."  We  may  assert  as  a  fact,  what  Ste- 
phen expressed  as  a  prayer  under  immediate  inspiration. 
But  he,  being  full  of  the  Holy  Ghost,  looked  steadfastly  into 
heaven,  and.  saw  the  glory  of  God,  and  Jesus  standing  on  the 
right  hand  of  God,  and  said,  I  see  the  heavens  opened,  and  the 
Son  of  man  standing  on  the  right  hand  of  God — a7id  they 
stoned  Stephen,  calling  upon  God,  and.  saying,  Lord  Jesus,  re- 
ceive my  spirit.]  This  prayer  is  the  same  with  that  employed 
by  the  saints  of  old.  Psalm  xxxi.  5.  Into  thine  hand  I  com- 
mit my  spirit :  for  thou  hast  redeemed,  me.  Indeed,  the  same 
words  were  used  by  our  Lord  himself  on  the  cross,  when  he 
dismissed  his  own  soul  to  the  Paradise  of  God.  These  several 
cases  mutually  illustrate  each  other. 

Behold  then,  my  brethren,  the  first  martyr  to  the  resurrec- 
tion of  the  Son  of  man,  suffering  a  cruel  death  for  the  testi- 
mony which  he  held.  His  eyes  are  directed,  not  to  a  prison 
in  the  bowels  of  the  earth,  where  some  men,  as  if  reluctant 

♦  Acts  i.  20.    Psalm  cix.  6—17.  and  Ixix.  21.  and  Iv.  15. 
t  Acts  vii.  59. 


OF    TRUE    RELIGION.  275 

to  think  of  heaven,  expect  to  go  at  their  own  death :  not  to 
Purgatory,  or  an  earthly  or  a  sensual  paradise  ;  not  to  the 
Elysium  of  heathen  romance  ;  not  to  some  probationary  in- 
termediate place,  in  which  he  was  to  dwell  in  separation  from 
his  God  through  revolving  ages :  no,  Stephen  "  looked  up 
steadfastly  into  heaven,"  expecting  to  be  present  with  the 
Lord  instantly  when  absent  from  the  body ;  and  in  the  full 
assurance  of  hope,  he  said,  "  Lord  Jesus,  receive  my  spirit" 
— and  he  fell  asleep.  His  body  is  long  since  mouldered  into 
dust ;  but  there,  his  immortal  spirit  dwells  on  high  in  the 
company  of  the  Son  of  man  in  heaven. 

The  Revelation,  made  by  the  Apostle  John,  while  he 
spent  his  solitary  days  upon  a  desert  island,  introduced  him 
to  a  more  familiar  acquaintance  with  the  celestial  regions 
than  falls  to  the  lot  of  other  men  on  the  ei.rth.  Heaven  did 
not  appear  to  him  as  an  empty  place,  in  which  the  glorified  Re- 
deemer displayed  his  majesty  and  beauty,  without  any  of  his 
redeemed  sons  and  daughters  being  present  with  him  to  be- 
hold his  glory.  It  did  not  occur  to  that  venerable  divine, 
neither  was  it  shown  to  him  by  the  visions  of  God,  that  the 
spirits  of  just  men  separated  from  the  body,  from  sin,  and 
from  all  infirmity,  purchased  as  they  are  by  the  precious 
blood  of  Christ,  in  order  to  enjoy  the  kingdom  of  heaven, 
should  have  been  limited  to  privileges  inferior  to  those  of  the 
angels,  and  be  excluded  from  a  sight  of  heaven  where  their 
covenant-head  rules  with  boundless  power.  Upon  the  very 
contrary,  he  repeatedly  beholds  the  souls  of  departed  saints 
in  heaven ;  in  the  high  fellowship  of  angels  ;  in  the  im- 
mediate presence  of  God,  in  the  fruition  of  undescribable 
■felicity  ;  and  very  near  to  their  Lord,  who  combines  the 
sensibilities  of  an  immortal  man,  wath  the  ofiicial  dignity 
to  which  he  is  exalted — who  is  at  once  their  God  and  their 
brother.  Repeatedly  he  sees  them  before  the  throne :  re- 
peatedly he  hears  their  song ;  repeatedly  he  v/itnesses  their 
happiness.  He  is  given  to  understand,  that  they  feel  an  in- 
terest in  the  condition  of  their  brethren  in  this  world  ;  that 
they  pray  for  vengeance  upon  the  enemies  of  righteousness  ; 
that  while  they  are  themselves  clothed  with  white  robes,  and 
palms  in  their  hands,  they  rejoice  in  the  progress  of  religion 
among  the  inhabitants  of  this  world,  under  the  administration 
of  Messiah  their  Prince. 

Not  only  are  Enoch,  and  Elijah  who  ascended  up  into  hea- 
ven in  a  whirlwind,  and  those  saints  which  arose  from  the 
grave,  at  the  same  time  with  Christ  himself,  soul  and  body 


276  THE    STABILITY    AND   PERFECTION 

already  in  the  New  Jerusalem,  the  holy  city ;  but  lo  !  a  great 
multitude,  which  no  man  rould  number,  of  all  nations,  and  kin- 
dreds, and  people,  and  tongues,  stood  before  the  throne  and  before 
the  Lamb.  And  he  that  sitteth  on  tJie  throne,  shall  dwell  among 
them.  They  shall  hunger  no  more,  neither  thirst  any  more^ 
neither  shall  the  sun  light  on  them,  nor  any  heat.  For  the 
Lamb,  lohich  is  in  the  midst  of  the  throne,  shall  feed  them,  and 
shall  lead  them  unto  living  fountains  of  ivaters ;  and  God  shall 
wipe  away  all  tears  from  their  eyes.     But  I  must  stop. 

Here,  brethren,  I  rest  the  cause  for  which  I  have  been 
pleading :  and  I  trust  that  your  hope  of  heaven,  immedi- 
ately upon  the  dissolution  of  your  tents  of  clay,  shall  stand 
secure  upon  the  foundation  of  God.  Already  I  have  been, 
imperceptibly  led  by  the  discussion  to  ground  which  more 
properly  belongs  to  the  last  head  of  my  discourse.  I  lay  it 
now  before  you. 

III.  All  the  saints  shall  be  introduced  to  their  God  in  hea- 
ven, in  a  glorious  state,  holy  and  without  blemish.  They 
shall  be  presented  "  faultless  before  the  presence  of  his  glory 
with  exceeding  joy." 

Arranging  our  ideas  of  the  heavenly  felicity  under  the  ex- 
pressions of  the  text,  it  is  necessary  for  us  to  turn  your  atten- 
tion to  the  place,  the  character,  and  the  enjoyment  of  the  saints 
through  eternity. 

1.   The  place,  in  which  the  saints  find  final  repose,  is 

HEAVEN. 

It  is  very  evident  that  the  earth  never  was  intended  by 
the  Creator  for  the  permanent  residence  of  man.  Under 
no  conceivable  economy  could  it  afford  a  place  of  ever- 
lasting habitation,  much  less  could  it  yield  adequate  sup- 
port to  all  the  generations  of  the  sons  of  Adam.  If  all 
who  had  ever  lived  in  the  world  were  alive  at  the  present 
moment,  seeking  rest  and  nourishment,  they  would  seek  in 
vain  :  And  upon  the  supposition  that  the  first  man  had  stood 
his  probation,  and  had  obtained  his  reward — confirmation  in 
innocence,  both  for  himself  and  all  his  posterity,  neither  the 
bovvers  of  Eden,*  nor  the  boundaries  of  the  world,  would 
have  been  sufficient  to  furnish  for  them  either  food  or  dwell- 
ing-place. It  must  therefore  have  been  intended  in  the  crea- 
tion of  man,  that  whether  mortal  or  immortal,  he  must  change 

*  The  Garden  of  Eden,  or  the  Paradise,  as  it  is  rendered  in  the  Greek, 
by  the  Seventy,  Gen.  ii.  8.  was  itself  a  symbol  of  Heaven— a  seal  of  the 
first  covenant— the  covenant  of  works. 


OF   TRUE   RELIGION.  277 

his  residence.  Creative  power,  exerted  in  boundless  space,  is 
sufficient  to  assure  to  us,  that  a  suitable  abode  would  not  in 
any  case  be  wanting. 

We  are  not  left,  however,  to  inference  upon  a  subject  of  so 
much  importance.  He  who  brought  to  hght  life  and  immor- 
tality, has  revealed  to  the  faith  of  redeemed  men  an  ample 
inheritance,  incorruptible,  undefiled,  and  that  fadeth  not  away. 
Unprofitable  speculation,  about  the  ^art  of  space  which  is 
named  heaven^  is  neither  cherished  nor  gratified  ;  but  we  have 
abundant  information  to  cherish  our  hopes,  and  encourage 
our  exertions.  The  wisdom  and  the  might  displayed  in  the 
arrangements  of  the  terraqueous  globe,  as  to  its  own  several 
parts,  and  its  relation  to  other  parts  of  the  visible  system,  give 
reason  to  believe  that  the  place  of  final  rest  will  abundantly 
accommodate  its  numerous  occupants.  The  beauty  and  the 
grandeur  appertaining  to  the  works  of  nature,  and  which  are 
already  exhibited  to  observation  in  a  world  constructed  for 
subordinate  and  temporary  use,  leave  no  ground  to  doubt,  of 
the  transcendent  glory  of  those  holy  regions  which  are 
brought  into  existence  for  the  highest  possible  purpose,  and 
for  duration  without  end.  Whatever  may  be  the  distance  of 
the  heavens  from  the  earth,  whatever  may  be  the  direction  in 
which  these  mansions  of  God  lie  from  the  present  abode  of 
mortals,  we  know  there  is  a  place  in  the  universe  more  ex- 
cellent than  all  others,  in  which  Jehovah  hath  prepared  his 
throne ;  where  the  Son  of  God  now  dwells  with  his  glorified 
humanity ;  where  the  angels  of  light,  and  the  spirits  of  just  men 
made  perfect,  already  reside ;  and  to  which,  brethren,  your 
hopes  piously  and  warrantably  aspire.  That  place  is  heaven. 
A  thousand  holy  ideas  rush  upon  the  mind  at  the  sound  of 
its  name ;  ten  thousand  unanswered  questions  suggest  them- 
selves respecting  it ;  for  ive  know  hut  in  part,  and  we  prophesy 
in  part :  but  when  that  lohich  is  perfect  is  come,  then  that  which 
is  in  part  shall  be  clone  aivay. 

2.  The  character  of  the  saints  in  heaven  is  faultless.  We 
shall  never  fully  understand  the  extent  of  the  evil  consequent 
upon  the  transgression  of  the  first  covenant,  until  we  are  com- 
pletely delivered  from  its  effects.  When  we  enter  the  build- 
ing of  God  eternal  in  the  heavens,  sin  and  sorrow  are  for 
ever  done  away.  For  we  that  are  in  this  tabernacle  do  groan, 
being  burdened :  We  walk  by  faith,  not  by  sight.  _When, 
however,  we  become  absent  from  the  body,  all  the  pains  and 
the  perplexities,  all  the  labour  and  the  toil  of  this  state  are 

24 


278  THE   STABILITY  AND  PERFECTION 

at  an  end.  Time,  too,  shall  be  redeemed  from  sleep,  from 
vain  amusement,  from  the  industry  necessary  to  the  preser- 
vation of  the  body,  and  from  sickness,  and  indolence  ;  and 
that  time  devoted  to  the  intellectual  and  moral  employments, 
suited  to  a  glorified  state.  All  error  of  judgment,  all  uncer- 
tainty of  recollection,  all  immorality  of  inclination,  all  im- 
purity of  thought,  and  misapplication  of  affection,  shall  be  at 
an  end.  We  shall  see  as  we  are  seen,  we  shall  know  as  we 
are  known ;  the  image  of  God  on  the  soul  is  complete. 
Personal  religion  is  perfect,  A7id  there  shall  be  no  more 
death^  neither  sorroio^  nor  crying^  neitlter  shall  there  he  any 
more  pain :  for  the  former  things  are  passed  aioay. 

3,  The  enjoyment  of  the  saints  in  heaven,  is  complete. 
They  enter  into  the  presence  of  his  glory  with  exceeding 
joy. 

Here  is  the  rest  which  they  expected,  the  haven  which 
they  desired  to  see.  It  is  the  termination  of  every  evil ;  the 
consummation  of  all  their  hopes;  the  end  of  their  faith,  even 
"  the  salvation  which  is  in  Christ  Jesus  with  eternal  glory," 
The  place  furnishes  ample  enjoyment.  Their  own  state  pre- 
pares them  for  enjoyment.  The  constant  communications 
made  to  them  personally  by  their  God,  through  Jesus  Christ 
the  head  of  heavenly  influence,  in  knowledge,  in  love,  and 
in  glory,  are  a  never-failing  supply  of  every  thing  which  is 
desirable.  The  company  into  which  they  are  introduced, 
gives  to  their  social  nature  its  proper  enjoyment;  and  in 
every  conceivable  point  of  view,  and  in  many  respects  at  pres- 
ent inconceivable,  their  bliss  is  perfect.  The  recollection  of 
their  earthly  journey,  now  that  they  are  at  rest,  is  a  source  of 
high  satisfaction.  Their  very  transgressions,  now,  that  they 
are  blotted  out,  compared  with  their  sealed  pardon  in  eternal 
friendship  with  God  in  their  own  nature,  appear  at  once  as 
the  occasion  of  brighter  discoveries  of  the  perfections  of  God, 
and  of  a  nearer  approximation,  upon  their  part,  to  him  who 
loved  them,  and  still  loveth  them  with  an  everlasting  love. 
To  meet,  in  heaven,  their  fellows-pilgrims;  to  recognize  the 
friends,  the  fellow-worshippers,  the  fathers  or  the  children 
for  whose  loss  they  mourned,  and  who  mourned  for  their 
loss,  when  separated  by  death  on  the  earth,  is  an  idea  replete 
with  tender  delight.  Yes  !  brethren,  there  shall  your  Pastor 
have  you  as  a  never-fading  crown:  there  shall  you  rejoice 
in  us,  who  aided  you  in  your  journey  towards  your  home. 
"  Ye  are  come  unto  Mount  Zion,  and  unto  the  city  of  the 


OF   TRUE   RELIGION.  279 

living  God,  the  heavenly  Jerusalem,  and  to  an  innumerable 
company  of  angels,  to  the  general  assembly,  and  church  of 
the  first-born,  which  are  written  in  heaven,  and  to  God  the 
Judge  of  all,  and  to  the  spirits  of  just  men  made  perfect,  and 
to  Jesus  the  Mediator  of  the  new  covenant,  and  to  the  blood 
of  sprinkling,  that  speaketh  better  things  than  that  of  Abel." 

CONCLUSION. 

Allow  me  then,  brethren,  whether  saints  or  sinners,  to  ad- 
dress you  as  men  of  understanding,  and  of  feeling.  I  shall 
make  no  remarks,  the  truth  of  which  you  will  not  immedi- 
ately acknowledge :  and  I  shall  leave  you  to  draw  from 
these  remarks  your  own  inferences.  To  yourselves,  to  each 
of  you,  the  course  of  conduct  which  shall  be  pursued,  is  infi- 
nitely important.  The  mind  is  distinct  from  body.  The 
soul  outlives  the  outward  man.  It  shall  live  for  ever.  Capa- 
ble of  progressive  improvement,  and  of  enduring  enjoyment, 
it  is  reasonable  to  be  concerned  for  its  future  destiny.  The 
expansion  of  its  faculties,  the  invigo ration  of  its  powers,  the 
augmentation  of  its  felicity,  are  objects  worthy  of  regard. 
The  happiness  of  a  day  is  more  important  than  the  pleasure 
of  an  hour — the  felicity  which  is  without  end,  is  more  to  be 
desired  than  transitory  delight.  What  shall  it  profit  a  man 
if  he  gain  the  whole  world,  and  lose  his  own  soul  ?  or  what 
shall  a  man  either  give  or  take  in  exchange  for  his  soul '? 
there  is  no  admissible  comparison.  He  is  less  to  be  detested, 
himself  and  his  condition  is  less  to  be  deplored,  who  stakes 
in  the  desperate  game,  his  whole  inheritance  upon  a  throw, 
than  he  who  foregoes  the  perfection  and  the  enjoyment  of 
everlasting  life  for  the  delusory  pleasures  of  a  transitory 
world. 

The  fashion  of  this  world  passeth  away.  See  the  index 
which  marks  the  passing  time  ;  it  is  never  at  rest.  Eternity 
is  approaching.  Grey  hairs  indicate  decline ;  wrinkles  be- 
token debility  :  even  youthful  life  is  suspended  over  the 
tomb  by  cords  of  slender  texture.  Beneath  that  tomb  there  is 
a  deeper  abyss,  a  bottomless  pit :  and  what  prevents  your  fall- 
into  irremediable  wo  ?  I  hear  the  voice  of  Mercy,  that  voice 
which  said,  "  let  there  be  light."  It  speaks  of  the  soul  that 
sinned,  and  deserves  to  suffer,  "  Dehver  him  from  going 
down  to  the  pit,  for  I  have  found  a  ransom."  It  calls  upon 
the  wanderer  to  return,  upon  the  labourer  to  repose,  upon 


280   THE    STABILITY   AND   PERFECTION   OF   TRUE   RELIGION. 

the  dying-  to  live.  It  is  the  voice  of  my  beloved.  Even  so, 
Lord  Jesus,  come  quickly  !  "  Now,  unto  him  that  is  able  to 
keep  you  from  falling,  and  to  present  you  faultless  before  the 
presence  of  his  glory  with  exceeding  joy,  to  the  only  wise 
God  our  Saviour,  be  glory,  and  majesty,  dominion,  and 
power,  both  now  and  ever.     Amen." 


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found  in  any  of  the  Evangelical  denominations  in  Great  Britain.  It  is  of  course  per- 
vaded by  a  great  variety  of  taste  and  talent,  and  is  for  this  very  reason  the  better 
adapted  to  gain  extensive  circulation  and  to  be  eminently  useful." — Argus. 

CONNECTION  OF 

SACRED    AND    PROFANE    HISTORY. 

Being  a  Review  of  the  principal  Events  in  the  World,  as  they  bear  upon 
the  state  of  Religion,  from  the  close  of  the  Old  Testament  History,  till 
the  establishment  of  Christianity.  By  D.  Davidson.  3  vols.  J2mo 
Price  $1  50. 

"This  work  is  well  executed,  and  is,  we  think,  calculated  to  become  popular.  The 
historicaL  plan  is  clear  and  unique,  and  the  style  is  singularly  attractive,  on  account 
of  its  purity  and  strength.  It  is  constructed  upon  a  Christian  basis,  recognizing  the 
fact,  that  although  the  superintending  power  of  God  over  the  progross  of  nations, 
may  be  as  untraceable  as  his  paths  in  the  ocean,  yet  the  effects  are  everywhere  visi- 
ble, and  manifest  the  progressive  fulfilment  of  the  prophetic  denunciations  and  prom- 
ises set  fortii  in  the  Holy  Oracles." — Protestant  Churchman, 

MEMOIR    OF    REV.    HENRY    MARTIN, 

Late  Chapkiin  to  the  East  India  Company.     By  the  Rev.  John  Sargeat, 
M.A.     Fifth  American,  irom  the  tenth  London  Edition.    12mo.    Price 
50  cents. 
4 


R.  CARTER'S  PUBLICATIONS. 


These  volumes   are  printed  on  white  paper  and  good 
type,  and  are  neatly  bound  in  cloth   gilt  backs,   l8mo. 

OLD    HUMPHREY'S   ADDRESSES. 

Fourth  Edition. 

OLD   HUMPHREY'S  OBSERVATIONS. 

Fifth  Edition. 

THOUGHTS  FOR  THE  THOUGHTFUL. 

By  Old  Humphrey.     Fourth  Edition. 

"  Here  good  sense  and  good  humour  are  most  wonderfully  and  most  happily  blend- 

•d.    The  lessons,  too,  are  eminently  experimental  and  practical."— CArist.  Reflector 

WALKS    IN    LONDON, 

And  its  Neighbourhood.     By  Old  Humphrey.     Third  Edition. 

HOMELY    HINTS 

To  Sabbath  School  Teachers.     By  Old  Humphrey.     Second  Edition 

MY  GRANDPARENTS: 

Dy  Grandmother  Gilbert,  and  my  Grandfather  Gregory.  By  Old  Hum 
phrey. 

STROLLS   IN   THE  COUNTRY. 

By  Old  Humphrey. 

THE  OLD   SEA  CAPTAIN. 

By  Old  Humphrey. 

MEDITATIONS  AND   ADDRESSES 

3n  the  Subject  of  Prayer.  By  the  Rev.  Hugh  White,  A.M.  Fourth 
American,  from  the  tenth  Dublin  Edition. 

THE   BELIEVER: 

A  Series  of  Discourses.  By  the  Rev.  Hugh  White,  A.M.  Second  Ame- 
rican, from  the  seventh  Dublin  Edition. 

LU  C  I  LLA; 

Or,  the  Reading  of  the  Bible.      By  Adolphe  Monod.     Secor.d  Edition, 

TALES     OF    THE    SCOTTISH 

COVENANTERS. 

By  Robert  Pollok,  A.M.,  author  of  the  '<  Course  of  Time." 

A   BOOK   FOR  THE  SABBATH. 

En  Three  Parts. — I.  The  Origin,  Design,  and  Obligation  of  the  Shbbath. 
11.  Practical  Improvement  of  the  Sabbath.  HI.  Devotional  Exercisea 
for  the  Sabbath.  By  the  Rev.  J.  B.  Waterbury,  author  of  the  •*  Ad- 
vice to  a  Young  Christian,"  &c. 


R.  CARTER'S  PUBLICATIONS. 


THE    FAMILY   OF    BETHANY. 

By  L.  Bonnet.  With  an  Introductory  Essay,  by  Rev.  Hugh  White. 
Fourth  American,  from  the  eighth  London  Edition. 

"  This  book  leads  us,  as  with  an  angel's  har<d,  through  some  of  the  most  interesting 
scenes  in  the  lil'e  of  ilie  Saviour  of  the  wtrld.  It  is  full  of  evangelical  truth,  of 
glowing  imagery,  of  living,  breathing  devotioi.  We  recommend  it  for  its  intellectual 
as  well  as  its  moral  and  spiritual  qualities." — Albany  Argus. 

THE   RETROSPECT; 

Or,  Review  of  Providencial  Mercies.  With  Anecdotes  of  Various  Char 
acters.  By  Aliquis,  formerly  a  Lieutenant  in  the  Royal  Navy,  and  nov/ 
a  Minister  of  the  English  Church.  Third  American  from  the  eighteenth 
London  edition. 

"The  great  popularity  of  this  volume  arper\-8  from  the  large  number  of  editiocs 
through  which  it  has  passed  in  Great  Britai  \  in  <i  short  number  of  years,  having  now 
reached  the  17th  edition,  and  proofs  of  its  afiel'afj\ess  have  not  been  wanting.  Wo 
can  assure  our  readers  that  there  are  few  w,  rks  ,il"  the  kind  so  deeply  interesting,  or 
60  well  adapted  to  religious  edification.    W-e  cor.iUully  recommend  it," — Chris.  Int 

THE    MARTYR    LAMBj 

Or,  Christ  the  Representative  of  his  PeojJe  in  all  Ages.  By  F.  W. 
Knimmacher,  D.  D.,  author  of  "  1  lijah  the  Tishbite,"  &c.  Fourth 
Edition. 

ELIJAH    THE   TISMHBITE. 
By  F.  W.  Kill  Timacuer. 

"Our  author  is  characterized  by  a  glowing  t\nd  iii\i\^inative  style,  which  seems  to 
be  the  expression  of  a  heart  warmed  by  piety,  i\nd  s.uU'iptible  of  the  tenderest  emo 
tions.  He  displays  a  happy  tact,  in  developk  ;V,  in  th.i  'nost  pleasing  manner,  hhe  cir 
cumstances  of  a  scriptural  incident  or  charaaUiir,  and  ^vi"  deriving  from  it  practical 
lessons." — Pre$bytcrian. 

MCCRIE    ON    a\ST)%^ErR. 
Lectures  on  the  Book  of   Esther.     By  tho  Rev.  Tkomas  McCrie,  D.D. 
author  of  "  Life  of  John  Knox,"  6tc. 

A    TREATISE    ON    PRA\'*i"R; 

Designed  to  assist  in  the  devout  discharge  of  thdt  Cwj.  By  the  Re^ 
Edward  Bickersteth. 

MICHAEL    KEM  .^\ 

The  Happy  Farmer's  Lad.  A  Tale  of  Rustic  Lile,  I^'ns'^^rstivs  of  the 
Scriptural  Blessings  and  Temporal  Advuntages  of  X^vily  Piety.  By 
Anne  Woodroof^e.     Second  Edition. 

"Thoroughly  and  intensely  have  we  read  this  bo.it<,  'bncau^o,  »s  TaJbOtsaid  of 
Boswcll's  Life  of  Johnson,  '  we  couldn't  help  it.'  W'\\  were  sfiuc'i  \  *k  i\w  ingenu 
ous  disjjosition  and  firm  principles  of  Michael,  and  wf  wisliad  tt  re-i  !>6  y  Ibey  would 
bear  liun  thiough  trying  scenes.  So  much  for  the  iDr.'.iest  which  tiib  iii-ry  oxcites, 
the  other  merits  of  the  book  are  not  inferior." — Baptif'  Advocate. 

COMFORT    IN    AFFLICTION. 

A  Series  of  Meditations       By  the  Rev.  James  BirJiana.n,  one  of  the  Min 

isters  of  the  High  Church,  Edinburgh,     From  l\\a  nin'h  Edinb.  Edition. 

LIGHTS  86  SHADONA/S  OF  SCOTTISH    LIFE. 

By  Professor  Wilson.      ISma, 

MEMOIR    OF    MARY    LUNDIE    DUNCAN. 

Second  American  Edition.      18mo. 

PRACTICAL    REFLECTIONS. 

On  the  Second  Advent-     By  the  Rev.  Hugh  While,  A.^L     ISuio 


R     CAIITER'S  PUBLICATIONS. 


PERSUASIVES    TO    EARLY    PIETY. 

By  the  Rev.  J.  G.  Pike. 

DODDRIDGE'S   RISE    AND    PROGRESS. 

^se  and  Proji-css  of  Religion  in  the  Soul.  Illustrated  in  a  Course  of  Se- 
rious and  Practical  Addresses,  suited  to  persons  of  every  character  and 
circumstance,  with  a  Devout  Meditation  or  Prayer  subjoined  to  each 
chaiitei.     By  Philip  Doddridge,  D.D. 

THE    COTTAGE    FIRESIDE; 

Or,  the  Parish  Schoolmaster.     By  the  Rev.  Henry  Duncan,  D.D. 

"This  is  a  reprint  of  a  Scotch  work,  by  a  clergyman  of  high  standing,  who  does 
not  now  for  the  first  time  appear  as  an  author.  The  narrative  is  constructed  with 
great  beauty,  and  is  designed  at  once  to  illustrate  and  remedy  some  of  the  principal 
evils  connected  with  domestic  education.  The  work  may  very  properly  occupy  *.he 
attention  both  of  parents  and  children  ;  and  it  will  be  read  witii  pleasure  by  all  who 
can  relish  the  simple  and  beautiful  in  thought  and  expression." — Argus, 

THE    CHRISTIAN    CONTEMPLATED, 

In  a  Course  of  Lectures  delivered  in  the  Argyle  Chapel,  Bath.  By  Rev. 
William  Jay.      New  Edition. 

"It  has  all  the  peculiar  marks  of  Jay's  mind  ;  perspicuity  of  arrangement,  simpli- 
city and  occasional  elegance  of  diction,  deep-toned  piety  and  copiousuess  of  senti- 
ment. In  recommending  such  a  book  we  are  conscious  of  doing  a  service  to  tho 
cause  of  piety,  by  promoting  the  spiritual-mindedness,  and  consistent,  symmetric^ 
c  induct  of  every  Christian  who  prayerfully  peruses  it." — Baptist  Advocate 

WORKS    OF  REV.    HENRY    SCOUGAL. 

Containing  the  Life  of  God  in  the  Soul,  &c. 

DEV/    OF    ISRAEL, 

\nd  the  Lily  of  God  ;  or,  a  Glimpse  of  the  Kingdom  of  Grace.  By  F. 
W.  Krummacher,  D.D,  Second  American,  from  the  second  London 
Edition. 

CHRISTIAN     FRAGMENTS; 

Or,  Remarks  on  the  Nature,  Precepts,  and  Comforts  of  Religion.  By 
John  Burns,  M.D.,  F.R.S.,  Regius  Professor  of  Surgery  hi  the  Univer- 
sity of  Glasgow,  &c.  &c. 

"The  different  pieces  constitute  so  many  distinct,  though  sometimes  brief,  disquisi- 
tions upon  scriptural  topics,  and  are  designed  to  promote  the  spiritual-mindednessof 
the  reader.  They  were  written  under  the  pressure  of  deep  affliction,  and  in  view  o» 
an  approaching  judgment.  They  display  sound  thought,  evangelical  sentiment,  cor- 
ed doctrine,  and  an  elevated  tone  of  Christian  feeling." — Advocate. 

CHRISTIAN    FATHER    AT    HOME; 

Or,    a  Manual  of  Parental  Instruction.     By  W.  C.  Brownlee,  D.D. 

A  GLIMPSE  INTO 
THE   WORLD    TO    COME, 

n  a  Waking  Dream.  By  the  late  George  B.  Phillips.  With  Extracts 
illustrative  of  his  Spiritual  Progress ;  and  a  Brief  Memoir,  by  Mrs. 
Duncan,  author  of  "Memoir  of  Mrs.  Mary  Lundie  Duncan,"  &c. 

"This  is  altogether  an  extraordinary  production.  The  small  portion  of  it  which 
yives  it  its  title,  is  n  strain  of  fervent  pious  imaginings,  based  however  upon  the  ora- 
cics  of  God.  One  cannot  easily  read  it  without  gaining  a  more  deep  and  solid  ini 
prcssion  of  the  ether  world.'' 

7 


R.  CARTER'S  PUBLICATIONS. 


INFANT    PIETY. 

A  Book  for  Little  Children.  By  Baptist  W.  Noel,  M.A. 
"In  this  vol  lime  one  of  the  finest  spirits  in  the  established  church  of  England  givet 
us  a  simple  record  of  the  pious  lives  and  happy  deaths  of  several  little  children  on 
botli  sides  of  the  Atlantic.  The  work  is  well  adapted  to  accomplish  the  benevolent 
design  of  its  author,  by  leading  little  children  to  remember  their  Creator." — Albany 
Evening  Journal. 

A   MEMOIR   OF  JOHN    HUSS. 

Translated  from  the  German. 

"To  many  who  are  familiar  with  the  life  of  Martin  Luther,  that  of  John  Huss,  who 
preceded  him,  and  prepared  the  German  mind  for  his  more  extended  labours,  is  com- 
paratively little  known.  The  true  character  of  Romanism  is  displayed  in  the  treat- 
ment of  each,  but  some  of  the  darkest  shades  are  seen  in  the  case  of  Huss." — Baptist 
Advocate. 

HELEN    OF   THE  GLEN. 

A  Tale  of  the  Scottish  Covenanters.     By  Robert  Pollok,  A.M. 

THE  PERSECUTED   FAMILY. 

By  Pollok. 

RALPH   GEMMELL. 

By  Pollok. 

JESSY    ALLAN, 

The  Lame  Girl.     By  Grace  Kennedy,  author  of  "  Anna  Ross,"  &c. 

"It  is  an  affecting  tale,  and  strikingly  illustrates  the  power  of  religion,  and  its  full 
eulequacy  to  human  wants  in  every  emergency." — Christian  Mirror. 

SINNER'S    FRIEND. 

From  the  eighty-seventh  London  Edition,  completing  upwards  of  half  a 

million. 

[J^^  This  little  Work  has  been  translated  into  sixteen  different  languages. 

"It  is  designed  by  its  direct  appeals,  to  arrest  the  attention  of  the  most  careless 

reader,  and  to  pour  into  his  ear  some  word  of  truth  before  he  can  become  fatigued 

with  reading.". — Presbyterian. 

"It  is  fitted  to  be  an  admirable  auxiliary  to  ministers  in  the  discharge  of  their 
duty." — Albany  Daily  Advertiser. 

DECAPOLISj 

Or,  the  Individual  Ohligations  of  Christians  to  save  Souls  from  Death.  An 
Essay.  By  David  Evei-ard  Ford.  Fifth  American,  from  the  sixth 
London  Edition. 

"Tills  book  is  an  exhortation  to  Christians,  and  Christian  ministers,  to  exercise 
greater  faithfulness  in  saving  souls  fronj  eternal  death.  We  have  read  it  with  much 
pleasure,  and  we  hope  with  some  profit.  The  book  is  most  beautifully  got  up  ;  and 
we  could  wish  that  it  might  tie  read  and  pondered  by  every  one  who  indulges  a  hope 
that  he  is  a  Christian." — N.  Y.  Evangelist. 

SHORTER    CATECHISM. 

Anecdotes  Illustrative  of  the  Shorter  Catechism.  By  John  Whitecross. 
New  Edition. 

"This  will  relieve  the  catechism  of  a  difficulty  which  many  have  felt  in  respect  to  it 
— that  it  is  too  abstract  to  be  comprehended  by  the  mind  of  a  child  ;  here  every  truth 
is  seen  in  its  practical  relations,  arul  becomes  associated  in  the  mind  with  some  inter- 
esting fact  which  is  fitted  at  once  to  make  it  plain  to  the  understanding,  to  lodge  it  in 
the  memory,  and  to  impress  it  upon  the  heart." — Daily  Advertiser 


